Most schools are in session with many starting within the past few weeks—just enough time for teachers to get to know their students a bit and for newer teachers to start getting a feel for their new profession. There is no shortage of information and anecdotal arguments that show teachers are often underpaid while simultaneously being overly stressed. Teachers are responsible for so much in a day that could easily be classified as invisible labor. Not only do they need to have proper classroom management skills to manage 18+ personalities all in the same classroom, but they also need to look out for children that may be falling behind. Just that portion alone calls for close monitoring of behavior patterns, task completion, task accuracy and peer interaction. That requires a ton of mental energy.And then there are the school policies, grading assignments, preparing for assessments, lunch duty, bus duty and more. Teachers have a ton of responsibilities while getting very little credit, so when a veteran teacher acknowledges the struggles new teachers face, it can be validating. A teacher that runs the account Honest Teacher Vibes on social media has made a slew of newbie teachers fall to pieces after she acknowledged that they have it hard starting out. The teacher warns viewers that the video is specifically for first-year teachers but offers for others to stay around if they'd like to listen. "Hey sugarfoot, how you doing? It's a lot. It's a lot. I know. You okay? It's okay to cry. It's okay to cry, okay? Just go ahead and cry if you need to cause it's stressful," the teacher starts the video aimed at teachers just entering the field of education. @honestteachervibes Send this to a first year teacher. ? #teacher #teacherlife #teachersoftiktok #firstyearteacher #teachertired Boy, was that permission needed because it opened up a floodgate of emotions for people. Teachers can be underappreciated by not only their administration but by the parents of the children they teach. Some parents of younger students may think that teachers simply play with children all day, not fully understanding that they are doing so much more.On average teachers work 53 hours a week and about a quarter of that time is unpaid labor, while 66% admit their base salary is inadequate according to a survey conducted by RAND. This discrepancy in hours worked, low compensation and feelings of an unsupportive field contribute to teachers reaching career burnout and seeking employment in an unrelated sector. a hand writing on a chalkboard Photo by Antoinette Plessis on Unsplash Ashley Woo, coauthor of the report and an assistant policy researcher at RAND says, “The survey shows that pay, hours worked and working conditions are interrelated, suggesting that pay increases alone—without improvements in working hours or conditions—are unlikely to bring about large shifts in teachers' well-being or intentions to leave the profession.”Feeling supported and validated can make a big difference in people's outlook, so when the veteran teacher offers up her gentle video inviting teachers to feel their feelings, they took her up on the offer. Other veteran teachers lent advice and encouragement.One woman shares her tears, "Fiirst year teacher here and I do in fact cry everyday."An overwhelmed new teacher used the space to vent, "Whew baby, I didn't know what I signed up for. I'm also still confused on what I'm supposed to be doing." Season 8 Teacher GIF by Friends Giphy "First year here, I'm not ok, I've cried so much, been working every evening after work and weekend but can never get caught up, thank you for this," one first-year teacher shares."Lord college did absolutely nothing to prepare me for this! Every time I feel like I got my footing under me they pull the rug out," another writes. Teaching can be a lot, and even the veterans have to take a minute to compose themselves after a tough day, so the newbies aren't alone in their tears. It seems every teacher needed this message.One veteran shares, "I see you!! year 32 here...It is A LOT!! I have already cried multiple times from frustration. We've got this! BUT FIRST we rest!!" Im Out Exit Strategy GIF by truTV Giphy Another veteran writes, "My 14th year and I still needed to hear this! Thank you!"It seems it doesn't matter if you've been teaching for two weeks or 20 years, there's only so much you can do in a day and stress comes with the territory. While people work to make teaching contain more realistic expectations and fair compensation, the support of other educators and those who depend on teachers to teach their children can make a big difference. So if you haven't thanked a teacher yet, maybe think about slipping them a gift card to a local coffee shop or buying things from their Amazon Wish List for their classroom. Their job is hard enough and a little kindness can go a long way.

Have you ever noticed someone changing the way they talk when they're around different people? You may even do this yourself, using different slang, intonation and articulation when you're at work versus when you're hanging out with your friends or family.Sometimes those changes might be subtle, while other times they're obvious. People who grew up around different cultures or who straddle multiple racial/cultural/linguistic/geographic identities can sometimes have dramatic shifts in how they speak depending on who they're talking to. This linguistic phenomenon is known as "code switching." It's not new, nor is it controversial, but there are some people who seem to scoff at it as an explanation for people switching up their speech patterns. They hear someone code switch and think they're being "fake" or pandering to a specific audience. In reality, code switching is both a natural tendency and a means of navigating complex social dynamics. What does code switching mean?Britannica describes code switching as a "process of shifting from one linguistic code (a language or dialect) to another, depending on the social context or conversational setting."One of the clearest and most cited examples of code switching we see in the U.S. is when Black Americans use AAVE (African American Vernacular English) with their Black friends and family and more "standard" American English with their white friends or coworkers. However, Black Americans are not the only people who code switch regularly.In fact, most of us change up the way we speak depending on the circumstances and who we're talking to. We talk differently at work than we do at home. We use different language with our kids than we do with our spouses. We speak differently when making a business call than when calling up an old friend. Even if you don't think you ever code switch, you probably do, it may just be subtle.Code switching in a cultural and racial context, however, has some specific nuances that may not be clear to those who aren't intimately familiar with different cultural spaces. - YouTube www.youtube.com Why do people code switch? There are many reasons why people change the way they speak around different people. Here are five big ones that the NPR blog Code Switch identified:1. Unconscious habitOf hundreds of stories people shared that involved code switching with Code Switch, most were inadvertent. People often code switch automatically, slipping into a dialect or language that fits the circumstances or group dynamic they are in. For instance, if someone is bilingual and speaks English around their friends, they will automatically switch to Spanish when talking with their Spanish-speaking grandparents. It's not consciously chosen, it's just like a switch that flips in the brain based on context and environment. 2. To fit inIt's a natural human instinct to fit in as a means of protection and/or to prevent feeling like a social outsider. We tend to adopt the language of those we spend a lot of time with, and if you spend a lot of time with different groups of people, you will naturally code switch to fit in with that group. For minorities, code switching to fit into the dominant culture can be a habit not just for social comfort, but for safety and survival. — (@) It's worth noting here that code switching to fit in can be advantageous but it can also be psychologically exhausting, especially when it's done to keep yourself from being subjected to prejudice or racism.3. To get somethingThis is where code switching can get confusing and cause people to accuse politicians or others of "pandering," because yes, sometimes code switching is intentional. One example is using a cutesy voice to convince your partner to do something for you. Another is when people use certain words and even accents in the service industry to gain favor with customers. (Apparently, southern accents get more tips. Who knew?) 4. To literally talk in codeIf you and a friend speak a common language and you want to say something in secret to one another, you may code switch to keep others from knowing what you're talking about. 5. To express a thought more clearlyLanguages and dialects differ in vocabulary and meaning, and sometimes there's something you want to say that can best be expressed with a specific phrase from a specific dialect. Is code switching a problem?Code switching isn't inherently good nor bad, it's just a thing that people do. Where questions come in is when people try to code switch in a way that's not natural for them or that comes across as mocking a person's or culture's speech. — (@) Have you ever known someone who picks up other people's accents super easily and mirrors them? Uncomfortable sometimes, right? Even if it's not intentional, putting on an accent that isn't part of one's identity or history can feel wrong, especially if it's an accent that has been ostracized or made fun of in popular culture. Politicians code switching can open them up to criticism, whether it's instinctual or not. As United Language Group points out, "Code-switching is a powerful psychological tool, as well. When an individual uses a group’s dialect or accent, the audience is more receptive to the content. As a result, politicians have been known to code-switch to a casual tone around certain groups, with varying degrees of success.""Much of this political code-switching has been criticized by pundits as pandering to crowds with fake affectations," the site adds. "While some of this might include calculated, disingenuous moves, most of it is simply a natural reaction to being around different groups."If a Black person is speaking to a largely Black crowd, it's natural to code switch to Black American vernacular. If a southerner who has lost much of their drawl goes back to his hometown for a bit, he'll likely code switch back into his native accent without even trying.Comedians Key and Peele even tackled code switching with humor in several of their skits, such as this one: - YouTube www.youtube.com Code switching is an expected, well-documented phenomenon and one that we should all understand better so we don't end up making unfair or erroneous assumptions.

by Steve Kirsch, Steve Kirsch’s newsletter: It’s baffling that they try to normalize this as always happening. It was never a thing before the COVID vaccines rolled out. Executive summary VSRF’s Nurse Angela knows of 15 kids, under 20, who died from cardiac arrest. They were all vaccinated with the COVID vaccine. I did a […]

How to increase your spiritual endurance September 5 He says, "Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth." – Psalm 46:10 Dick Wade, a sportswriter in Kansas City, wanted to find out how much "action" really occurred in a regular baseball game. So he took a stopwatch to a game and counted the time it took the ball to leave the pitcher's hand and reach the plate, as well as the time the ball was actually in play. Wade discovered that in the 2-hour and 28-minute game, the amount of action was only about 8 minutes and 30 seconds. There's something to be said, though, when it comes to a sport like baseball. Because of the "down time" in a game, baseball players are able to play 162 games a year almost daily during the regular season. Football players, however, have much more action in their game. Yet, they're only able to play 16 games, one per week, with many more instances of injuries on the field. This can tell us something about the importance of "downtime" in the Christian life. For people who are always "blowing and going," their endurance can often cause them to exhaust themselves. Yet, for those who make downtime a priority, they tend to have more energy for the long haul. Make downtime a priority. Take time to rest in the Lord. When you do, you'll have much more endurance to continue going and growing strong in Christ! Prayer Challenge Pray that God would help you find times for rest in Him to increase your long-term spiritual endurance. Questions for Thought Have you experienced "burnout" in the Christian life? How might times of rest have helped you to avoid that? What can you begin doing today to make resting in the Lord a priority and increase your spiritual endurance? Visit the Senior Living Ministries website The post How to Increase Your Spiritual Endurance – Senior Living – September 5 appeared first on GodUpdates.

Once you are able to identify when, where, or what makes you feel “small,” you can develop strategies to help you fight the lie that greatness comes from what the world hails, like fame and wealth or power and position.

My son recently asked me who my best friends are. I took a moment to think, then said, “My best friend in the U.S. is Reza and my best friend in Central Asia is Darius” (names changed for security). I smiled as I said it, realizing these two brothers from Muslim backgrounds—one a refugee and one a new pastor in his home city—really are two of my closest friends. Humanly speaking, we shouldn’t be friends at all. But the gospel has done something remarkable in us, such that we now love one another with a deep and happy loyalty. For this, I’m indebted to these brothers who’ve so often pursued the relationship. I’m also indebted to my parents who modeled a deep love and friendship for the local believers they served as missionaries in Melanesia. When I eventually became a missionary, I naturally followed in their footsteps. Yet when it comes to missions, few speak explicitly about the centrality of friendship. Of course, we might have close friends back home, our own Andrew Fullers who hold the ropes for us. Or we might value the close fellowship and camaraderie of teammates on the field. But we seldom consider how affectionate friendships of equality with locals are one of the primary goals and rewards of a life spent proclaiming the gospel among the nations. Friendship with God One way to describe the missionary’s goal is to see others become friends with the eternal God and his Son, Jesus Christ. This is the vertical side of friendship in missions. We shouldn’t lose sight of the scandal of this invitation. How can it be that rebellious sinners, lifelong enemies of God, are welcomed into friendship with the holy God they’ve so long spurned? Yet this is the language of the Bible. Abraham, the father of all who are saved by faith, is called a friend of God (James 2:23). Jesus was known as the friend of sinners (Matt. 11:19). He explicitly tells his disciples they’re no longer only servants but friends (John 15:13–15). As a missionary, I have the privilege of seeing Central Asians befriended by God. That’s my goal. It’s also my reward. Befriending Locals In faithful cross-cultural ministry, we invite the nations into friendship with God. However, by virtue of their new relationship with Christ, they should also become friends with us. This is the horizontal side of friendship in missions; not only does God gain new and eternal friends but so do we. At least we will if we follow in the footsteps of Paul, whose ministry overflowed with affectionate friendship toward those who believed the gospel. This is the horizontal side of friendship in missions; not only does God gain new and eternal friends but so do we. Paul didn’t only give the gospel to local believers; he shared his life with them (1 Thess. 2:8). He didn’t limit himself to ministry relationships or even task-focused partnerships. In addition to being their loving father in the faith, he became their devoted friend (Acts 24:23). We see this friendship through Paul’s constant, thankful, joyful prayers for local believers. We see it in his unembarrassed professions of affection and longing to spend time with them (Phil. 1:3–4, 8; 1 Thess. 3:6, 10). Paul truly held these believers in his heart, delighting in them in person while also doing his best to stay in touch with them from a distance (Phil. 1:7; 4:21–22; 1 Cor. 16:7). He lived sacrificially for them and allowed them to care for his needs (Phil. 2:17; 4:16). He treated them as equals, calling them brothers. He was proud of them, calling them his crown (4:1). Paul and his friends even wept with and for one another (Acts 20:37). Problem of Self-Protection But we must be honest about something. When you talk to local believers in many missions contexts, they’ll tell you missionaries seem hesitant to enter into this kind of close friendship with them. Many try to keep a safer relational distance from locals. Why is that? Maybe it’s because missionaries know they’re transient. This is perhaps an act of self-protection in a lifestyle given to so many costly goodbyes. Others may struggle to befriend locals out of confusion about what healthy boundaries are. Sadly, some may quietly despise the culture or even unconsciously look down on locals. Whatever the reason, missionaries should try to understand why they’re keeping locals at arm’s length—then repent. As one of my pastors in Central Asia recently told me, the diversity of our friendships is meant to display the gospel’s beauty. Wealthy local friends should marvel that you also befriend the street cleaner. And your fellow countrymen back home should be surprised by the depth of your friendships with local believers whose backgrounds are so different from your own. Worth the Risk Missionaries may be effective in many aspects of their ministry with locals. They may have solid partnerships, even a level of trust. But that’s not the same as risking the vulnerability and equality that characterizes true spiritual friendship. It’s not the same as the shared delight that missionaries have with those from their own culture. And locals can tell the difference. The diversity of our friendships is meant to display the gospel’s beauty. However, the most beloved (and hence effective) missionaries are genuine friends with the local believers. Yes, this will make missions more costly. Sin, betrayal, and abandonment will break your heart when you’ve entrusted it to local believers. I’ve gone through seasons when I dared not risk such friendships. Too many had left, had failed, had turned on us when we needed them most. Yet I’m so glad the Lord didn’t leave me in that place but gently brought my heart back to a posture of vulnerability—and I once again tasted the sweet rewards of affection. Some of my fondest moments as a missionary have been when my Central Asian friends and I dream together about the new heavens and earth. We talk about how much we look forward to being there together with Jesus, telling stories, and sipping New Jerusalem chai. If our friendship now with one another and with Jesus is such a kind gift—such an undeserved reward—then just imagine what it’ll be like in the resurrection. Go Make Friends The Scottish missionary John Paton knew the costs and rewards of friendship on the mission field. He also anticipated the joys of those friendships perfected in glory. Recounting the death of his friend Chief Kowia, he writes, Thus died a man who had been a cannibal Chief, but by the grace of God and the love of Jesus changed, transfigured into a character of light and beauty. I lost, in losing him, one of my best friends and most courageous helpers; but I knew that day, and I know now, that there is one soul at least from Tanna to sing the glories of Jesus in Heaven—and, oh, the rapture when I meet him there! Friendship is one of the primary goals and richest rewards of missions. I’m convinced faithful missionaries should exhibit a posture of humility and vulnerability, pursuing affectionate and mutual love with local believers. Because we don’t go to the ends of the earth only to make disciples. We also go to make friends.

Jonathan Edwards generates perennial interest among historians, pastors, theologians, and philosophers. Some consider him America’s most influential theologian. Others think of him as the most influential interpreter of revival. Still others know him as the pastor who preached the most famous sermon in American history, “Sinners in the Hands of an Angry God.” Ongoing interest in Edwards transcends ecclesial tradition, as evidenced by Jonathan Edwards: A Reformed Arminian Engagement—a volume edited by Matthew Pinson, president of Welch College. Pinson and his collaborators are Free Will Baptists. They describe themselves as “Reformed Arminians” because they identify with the views of Jacobus Arminius and are critical of the Wesleyan tradition that dominates so much of modern Arminianism. Thus, the authors offer two cheers for Edwards. They have a critical appreciation of the Reformed tradition, embracing many of the same theological categories while demurring on the same points as the original Remonstrants. The result is a volume that illustrates Reformed Arminian distinctives through dialogue with Edwards’s thought. Solid Introduction The book lays a groundwork for those unfamiliar with Reformed Arminianism or Edwards. First, Pinson offers a survey of Reformed Arminian theological distinctives, which he’s previously written on in Arminian and Baptist and 40 Questions About Arminianism. He suggests Edwards’s “nuanced Calvinist brand of Reformed theology provides a wonderful way to show how Arminians and Calvinists can take part in fruitful dialogue” (xiv). Paul Harrison, a pastor, then offers a general and pastoral biographical introduction to Edwards. With these opening chapters, the book introduces those unfamiliar with either Reformed Arminianism or Edwards to this seemingly unlikely combination. Though it doesn’t presume expert knowledge, the book engages with particular aspects of Edwards’s theology. For example, in another chapter, Harrison addresses Edwards’s views of original sin and depravity. Following Arminius, Harrison agrees with Edwards on total depravity, but he rejects a total inability to choose salvation. He also rejects as illogical the Edwardean distinction between moral and natural ability. That distinction encouraged Baptist Edwardeans, in contrast with High Calvinists, to freely offer the gospel to nonbelievers. Similarly, Kevin Hester, a Welch College vice president, examines Edwards’s views of justification and atonement. He rightly notes that Edwards’s writings on justification were a critique of contemporary neonomianism (a form of salvation by works) that Edwards identified with Arminianism for polemical reasons. Edwards wasn’t critiquing classical Arminianism, which affirms sola fide. As Hester shows, Edwards’s view of the atonement was rooted in an Anselmian satisfaction model but also synthesized penal substitutionary and governmental motifs. Edwards’s approach led to a downplaying of substitutionary atonement among many second-generation Edwardeans. Hester urges contemporary evangelicals to follow Edwards in embracing a multifaceted understanding of the atonement wherein penal substitution is the facet that shines brightest. Balanced Critique Despite the theological distance between Edwards and Reformed Arminians, there are points of agreement. For example, Barry Raper, associate dean of Welch Divinity School, affirms Edwards’s distinction between true and false signs of awakening. He shows that Reformed Arminians agree with many Calvinists who distinguish between revival (which is good) and revivalism (which is problematic). Edwards wasn’t critiquing classical Arminianism, which affirms sola fide. Yet there’s still substantial disagreement, as we see in Pinson’s assessment of Edwards’s doctrine of grace. Edwards believed the Holy Spirit effectually calls the elect to saving faith and ineffectually calls the nonelect, because the latter’s calling isn’t accompanied by regenerating grace. This nuanced understanding of grace is rooted in Edwards’s views that God has two wills: a general will for all people to be saved and a secret will for the elect alone to be saved. Like all Arminians, Pinson rejects the two-wills paradigm. He advocates for what Reformed Arminians call enabling grace, “whereby the Holy Spirit calls and convicts and woos and awakens and influences sinners to come to him, a grace that God graciously grants them freedom to resist” (144). However, Pinson celebrates how Edwards’s views resulted in more evangelistic preaching focused on the free offer of the gospel to all. In the same vein, Matthew McAffee, provost and professor of Old Testament at Welch College, engages with Edwards’s view of perseverance. McAffee shows how Edwards’s understanding of the warning passages in Hebrews was more confusing than Calvin and the earlier Reformed tradition’s understanding because of how Edwards spoke of the Spirit’s work in the lives of the nonelect. McAffee’s response resists both Calvinists who affirm perseverance and Wesleyans who believe unrepentant sin can forfeit saving grace. It reflects the Reformed Arminian position that true believers can fall from grace and be damned eternally, though only by renouncing their faith. Together for the Gospel The chapters in this book originated in a Free Will Baptist theological conference. As is often the case with a collection of essays, the results are uneven in their degree of agreement with Edwards and with current scholarship. The upshot is a volume that offers praise for Edwards while remaining unwilling to follow him on all points—especially areas where his views overlap with Dortian assumptions. Pinson celebrates how Edwards’s views resulted in more evangelistic preaching focused on the free offer of the gospel to all. This book provides clear examples of Reformed Arminian thinking. The engagement with a beloved Calvinistic figure can sharpen a Reformed reader’s understanding of both Edwards and his theology. Furthermore, it reminds us that not all Arminians are Wesleyans. Like conservative Calvinists and other confessional evangelicals, many Reformed Arminians are committed to biblical inerrancy, penal substitutionary atonement, justification by faith alone, soteriological exclusivism, and biblical complementarianism. Jonathan Edwards: A Reformed Arminian Engagement is a helpful reminder that there are Arminians who appreciate Edwards, even if he isn’t necessarily their homeboy. Just as Reformed Arminians offer two cheers for Jonathan Edwards, those who resonate with Edwards’s thought should return the favor. We’ll likely never all fully agree on the finer points of the doctrines of grace, but by that same grace, we’re together for the gospel.

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