July 21, 2025 • 22 mins
Recorded on Sunday, July 20, 2025. Scripture cited: Matthew 20:20-28; 1 Corinthians 4:1-2.
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Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Rev. Early (00:00):
A good friend of mine, a while back, was the
director of housing for theArchdiocese of Seattle.
And one day he called me up andhe said, "Doug, what is it with
you Presbyterians?
Don't you priests have anyauthority?
Any power?" First of all, hecalled me priest because he's
(00:24):
Catholic and that's what I wouldbe in his system.
So he says, "What is it?" AndI'm like, "What do you mean?"
And he said, "Well, when I'mdoing a project that involves
land that's a part of a Catholicchurch, if I need an answer or
need something, I just call thepriest and he says yes or no
(00:46):
and that's it." He said, "LatelyI've been dealing with this
property that's part of aPresbyterian church.
And every time I call up thepriest and ask him a question,
he says, 'Oh, I'll talk to mycommittee about that." He's
like, "What's the deal?
Don't you have any power?" AndI chuckled because the truth is,
(01:09):
"No," I don't.
In a lot of respects within ourcongregation, within our
denomination, pastors don't havepower; or, they don't have any
more power than anyone else inthe congregation.
I don't have the authority tomake unilateral decisions.
(01:30):
The founder of what is nowPresbyterianism was essentially
Jean Calvin.
John Calvin. A French man whowhat got kicked out of France,
had to start his church inGeneva, Switzerland.
Calvin had a very high opinionof God and a very low opinion of
(01:53):
human beings.
For human beings, Calvin feltthat the more power was
concentrated, the more itcorrupts.
And therefore, when he setabout to establish a structure
for a church, he diversified theleadership, both within each
(02:17):
congregation and within thedenomination as a whole.
So both in theory and inpractice, no one person in the
Presbyterian church makessignificant decisions on their
own; at every step along theway, majority rules.
Even at the national level, amajority of all the presbyteries
(02:43):
in the United States have tovote in favor for any change to
be made to our Constitution.
For any of us who are familiarwith this organizational
structure and thedecision-making process in the
Presbyterian denomination, itwill not likely be much of a
(03:07):
surprise to know thatPresbyterians had a very
significant influence on thedesign and practices of the
government of the United States.
Two-thirds of the framers ofthe Constitution came from
Calvinist backgrounds.
(03:27):
Two-thirds! And one-third ofthe signers of the Constitution
were specifically Presbyterian.
One member of the BritishParliament of the time, Horace
Walpole, even said in Parliamentin England, "Cousin America has
(03:48):
run off with a Presbyterianparson, and there's an end of
it." A major focus for thedesign of the system of
government in the U.S.
was very much from Calvin'stheology that the more power is
(04:12):
concentrated, the more itcorrupts.
And so there should be adiversity.
Calvin did not come up with thison his own.
Perhaps the greatest influencefor him was from our gospel
passage for this morning.
The setup for Jesus's teachingin this context is almost
(04:38):
comical in its buildup.
One of the moms of the 12apostles asks Jesus for an
extremely prestigious andpowerful position, actually two
positions, for both of her sons("Mom, knock it off").
When Jesus sets up his kingdom,mom wants James and John to
(05:03):
have special privileges, specialpositions.
So Jesus asks, "What do youwant?" She tells him what she
would like.
And his eventual response, initself, reveals his own, even
his own, limitation ofpower: Verse 23, "To sit at my
(05:31):
right or left is not for me togrant (Remember, this is Jesus
talking) That's not for me togrant.
These places belong to thosefor whom they have been prepared
by my Father." And then thestory continues.
When the ten, the otherapostles, heard about what mom
(05:53):
and her sons had done, they wereindignant with the two
brothers.
And, of course, the humorcontinues here because they're
so upset because they probablywanted those same positions and
the others got there first toask! But from wherever their
indignation arises, it leads toJesus proclaiming his most
(06:18):
forceful teaching on power andleadership for his followers.
In verse 25, he says, "You knowthat the rulers of the Gentiles
lord it over them, and theirhigh officials exercise
authority over them." The Greekwords that are used here by
(06:41):
Matthew for how Jesus describedsecular leadership heightens the
domineering approach of secularleaders.
Both words have the same prefixattached to them that
emphasizes a kind of hyperversion of both situations.
(07:03):
So Dale Bruner comments thatthe prefix used makes them both
"arrogant" verbs.
These are very arrogantapproaches to leadership that
are taken by the secularleadership. Jesus continues,
(07:24):
verse 26, "This should not be sowith you.
Instead, whoever wants tobecome great among you must be
your servant.
And whoever wants to be firstmust be your slave."
(07:45):
The two most prominent guidingdescriptions for Christian
leaders are "servant" and"slave." And this is for
leadership, those who want to begreat.
Notice that Jesus doesn'tdiscourage a desire for
greatness.
He just completely redefineswhat greatness means.
(08:09):
"Whoever wants to become greatamong you," he doesn't stop
there and say, "Well, you'realready wrong if you want to be
great." No, "Whoever wants to begreat among you, that's fine.
But know that it means you mustbe a servant.
And whoever wants to be firstmust be your slave." And it's
(08:34):
not something that Jesus merelypreached.
It is what he lived.
And he emphasizes this at thevery end, "Just as the Son of
Man did not come to be served,but to serve and to give his
life as a ransom formany" (verse 28).
Jesus, who was God in theflesh, gave his very life to
(09:02):
serve all of humanity.
Dale Bruner writes, "Soseriously does Jesus take the
way that we work that he useshis death to motivate it.
This illustrates the importanceof ethics in the New
Testament." And Eberhardt Bushelaborates on Jesus' leadership
ethic (09:28):
"We should note carefully that Jesus in the text does not
abstractly contrastpowerfulness with lowliness.
Jesus opposes this secularunderstanding of powerfulness
(09:48):
with another greatness andpowerfulness.
In this other powerfulness,people are able to and actually
do, as a matter of course, whatrulers with all their capacity
are not able to do, to carry outthe office of servant.
Christian leaders do not dothis by submitting dumbly and
(10:12):
blindly carrying out thecommands of other people without
contradiction.
Serving is the actual form oftheir powerfulness.
It is their form of freedom.
They do it responsibly withoutshifting their responsibility
over to the one in charge.
They do it after the model oftheir Lord Jesus Christ, who is
(10:36):
the Son of Man, superior to allthe powerful, and who came
without laying that power aside,but demonstrating what it truly
is to serve.
By doing that, he frees us.
He frees us to follow him andto share in his freedom so that
(10:58):
we, like him, can serve." Again,the focus is on service.
We heard Paul affirm this ethicin his letter to the
Corinthians, "So then peopleought to regard us as servants
of Christ, as those entrustedwith the things of God.
(11:19):
And now it is required thatthose who have been given a
trust must prove faithful intheir
service" (1 Corinthians 4:1-2).
This is the leadership idealfor all followers of Christ,
service in whatever form.
(11:40):
This was the leadership idealset out in the Declaration of
Barmen in 1930s Germany.
The fourth declaration beginsby quoting Jesus, in our gospel
text.
Specifically, again, verses 25and 26, "Jesus called them
(12:03):
together.
You know that the rulers of theGentiles lord it over them and
their high officials exerciseauthority over them.
Not so with you.
Instead, whoever wants tobecome great among you must be
your servant.
And whoever wants to be firstmust be your slave." That's how
the fourth declaration opens.
(12:24):
And then in their own words,they continue, "The various
offices in the church do notestablish a dominion of some
over others.
On the contrary, they are forthe exercise of the one ministry
entrusted to and enjoined uponthe whole congregation." The
(12:49):
text, the Declaration of Barmen,continues in the theological
understanding that the entirechurch has one mission.
All of us together have onemission, to love God and to love
others as God has loved us.
Every member, every single oneof us has a part in this
(13:13):
mission.
And whatever part we have, ourstatus is the same - we are
servants. We are all servants ofChrist for the benefit of all.
Barman then adds a very crucialnote, "We reject the false
(13:36):
doctrine as though the churchapart from this ministry could,
and were permitted to, giveitself or allow to be given to
it, special leaders vested withruling powers." That phrase,
that designation, "specialleaders," is very significant.
(13:59):
In the German, the word theyused was "Fuhrer." We reject
that we would be given a"Fuhrer" or that we would create
our own.
Eberhard Busch explains whythis word was used specifically,
"Thesis four expressly uses theterm Fuhrer, which at the time
(14:24):
had been moved to the foregroundwith such great splendor by
Adolf Hitler.
They choose this word andreject it.
Fuhrer means that everyone elsebehind and beneath him
constitute the mass of peoplewho have passed-on their
(14:45):
responsibility to this leader.
They've abdicated theirresponsibility.
They are not liable forwhatever they do or have done in
obedience to the Fuhrer.
Indeed, obedience is regardedas a virtue, even if in their
obedience they may have beenmurderers.
(15:05):
They do not make use of theirown rationality, but rather act
and proceed along their wayunder the widespread slogan of
the day, 'Fuhrer command, wefollow you." The German church
was declaring that statement atthe time, "Fuhrer, you command,
(15:27):
we will do." Eberhard continues,"This was totally compatible
with the worldview of the thenFuhrer, Adolf Hitler, who viewed
all of humanity as divided intotwo groups by nature, into a
small elite of those who are tolead and the mass of those who
are to implement the will of theelite."
(15:53):
This same worldview drives theproponents of white Christian
nationalism in the United Statestoday.
More and more power is beingconcentrated into the hands of
one man and one role, PresidentTrump.
And everyone else is expectedto obey, even if the executive
(16:18):
orders are unethical or illegal.
And just like in Nazi Germanyin the 30s and 40s, today in the
US, enough people are willingto obey that millions of people
are suffering and millions ofpeople will die as a direct
(16:38):
result of Trump's orders.
We know, now, the horrors of theHolocaust under Hitler, six
million Jewish human beings,killed! Millions more whom the
nationalists considered impure.
(17:00):
What many here in the US arefailing to realize and to
respond to is the truth thatTrump is killing as many or more
than Hitler through hisExecutive Orders.
Just from eliminating USAIDalone, just from that alone, at
(17:26):
least 8 million people will diein the next five years.
And that's the mostconservative estimate! The
estimate is between 8 millionand 19 million, just from
eliminating USAID alone.
The programs previously fundedthrough USAID have kept detailed
(17:48):
records of their services; and,therefore, researchers can
quite accurately forecast howmany people will suffer and die
without that help.
The budget for all of USAIDtogether averaged less than one
half of 1% of the federalbudget.
(18:10):
Even worse, the whole budgettogether amounts to about one
quarter of the increase that hasbeen given to ICE in this last
budget.
A minimum of 8 million peoplewill die as a direct result of
(18:33):
an order from our president.
And that doesn't even take intoaccount the cuts that are going
to happen because of the budgetthat was just passed, the
deportations to horrificlocations that are occurring, or
how many people will die in theconcentration camps Trump is
building around the country.
(18:55):
This is only happening becauseenough people in our country are
willing to let it happen.
There are too many people whofeel that, "as long as it's not
impacting me directly, it's notmy problem;" or, "there's
nothing I can do about it, it'snot my job." Our scriptures from
(19:22):
Jesus and our declaration fromour sisters and brothers in
Barmen remind us as the churchthat we are called to better
than that.
Together, we are called toserve one another and our
neighbors, whomever they may be,with the same love and service
(19:45):
as Jesus Christ served theworld.
We are not to mimic the currentculture of powerful leaders
oppressing others for their owngain.
As the church, we are called tobe a counterculture, through an
ethic of service.
Every one of us has animportant part in that mission,
(20:09):
our mission together.
And whatever happens to any ofus or any of our neighbors is
our problem.
It is our job.
The beauty and the encouragingnews here is that this is who
you are.
(20:29):
This is who you are.
I see it all the time.
I have seen you at work in eachother's lives and in caring for
those around us.
Everywhere I look, I see youall in service together.
Our little group won't counterthe entire culture of the U.S.
(20:59):
I doubt that someday they'regoing to show in the history
books, "Because of Queen AnnePresbyterian Church, the entire
nation changed its approach tolife!" But you know what?
We do have influence of goodhere where we live, amongst each
other and amongst ourneighbors.
And I really want us to hearthat.
(21:21):
I want you to hear that.
We can't do anything about thebig nationwide, worldwide
problems.
But we're not called to.
We are called to care for oneanother and care for our
neighbors in the way that JesusChrist cared for us.
And I see that in you all thetime; and I hope you see that in
(21:44):
yourself so that you know thatyou are having an impact for
good.
Greatness does not lie inconcentrating power like a
Fuhrer.
Greatness lies in servingtogether like Christ, and I see
that in you.
Thanks be to God.
A good friend of mine, a while back, was the
director of housing for theArchdiocese of Seattle.
And one day he called me up andhe said, "Doug, what is it with
you Presbyterians?
Don't you priests have anyauthority?
Any power?" First of all, hecalled me priest because he's
(00:24):
Catholic and that's what I wouldbe in his system.
So he says, "What is it?" AndI'm like, "What do you mean?"
And he said, "Well, when I'mdoing a project that involves
land that's a part of a Catholicchurch, if I need an answer or
need something, I just call thepriest and he says yes or no
(00:46):
and that's it." He said, "LatelyI've been dealing with this
property that's part of aPresbyterian church.
And every time I call up thepriest and ask him a question,
he says, 'Oh, I'll talk to mycommittee about that." He's
like, "What's the deal?
Don't you have any power?" AndI chuckled because the truth is,
(01:09):
"No," I don't.
In a lot of respects within ourcongregation, within our
denomination, pastors don't havepower; or, they don't have any
more power than anyone else inthe congregation.
I don't have the authority tomake unilateral decisions.
(01:30):
The founder of what is nowPresbyterianism was essentially
Jean Calvin.
John Calvin. A French man whowhat got kicked out of France,
had to start his church inGeneva, Switzerland.
Calvin had a very high opinionof God and a very low opinion of
(01:53):
human beings.
For human beings, Calvin feltthat the more power was
concentrated, the more itcorrupts.
And therefore, when he setabout to establish a structure
for a church, he diversified theleadership, both within each
(02:17):
congregation and within thedenomination as a whole.
So both in theory and inpractice, no one person in the
Presbyterian church makessignificant decisions on their
own; at every step along theway, majority rules.
Even at the national level, amajority of all the presbyteries
(02:43):
in the United States have tovote in favor for any change to
be made to our Constitution.
For any of us who are familiarwith this organizational
structure and thedecision-making process in the
Presbyterian denomination, itwill not likely be much of a
(03:07):
surprise to know thatPresbyterians had a very
significant influence on thedesign and practices of the
government of the United States.
Two-thirds of the framers ofthe Constitution came from
Calvinist backgrounds.
(03:27):
Two-thirds! And one-third ofthe signers of the Constitution
were specifically Presbyterian.
One member of the BritishParliament of the time, Horace
Walpole, even said in Parliamentin England, "Cousin America has
(03:48):
run off with a Presbyterianparson, and there's an end of
it." A major focus for thedesign of the system of
government in the U.S.
was very much from Calvin'stheology that the more power is
(04:12):
concentrated, the more itcorrupts.
And so there should be adiversity.
Calvin did not come up with thison his own.
Perhaps the greatest influencefor him was from our gospel
passage for this morning.
The setup for Jesus's teachingin this context is almost
(04:38):
comical in its buildup.
One of the moms of the 12apostles asks Jesus for an
extremely prestigious andpowerful position, actually two
positions, for both of her sons("Mom, knock it off").
When Jesus sets up his kingdom,mom wants James and John to
(05:03):
have special privileges, specialpositions.
So Jesus asks, "What do youwant?" She tells him what she
would like.
And his eventual response, initself, reveals his own, even
his own, limitation ofpower: Verse 23, "To sit at my
(05:31):
right or left is not for me togrant (Remember, this is Jesus
talking) That's not for me togrant.
These places belong to thosefor whom they have been prepared
by my Father." And then thestory continues.
When the ten, the otherapostles, heard about what mom
(05:53):
and her sons had done, they wereindignant with the two
brothers.
And, of course, the humorcontinues here because they're
so upset because they probablywanted those same positions and
the others got there first toask! But from wherever their
indignation arises, it leads toJesus proclaiming his most
(06:18):
forceful teaching on power andleadership for his followers.
In verse 25, he says, "You knowthat the rulers of the Gentiles
lord it over them, and theirhigh officials exercise
authority over them." The Greekwords that are used here by
(06:41):
Matthew for how Jesus describedsecular leadership heightens the
domineering approach of secularleaders.
Both words have the same prefixattached to them that
emphasizes a kind of hyperversion of both situations.
(07:03):
So Dale Bruner comments thatthe prefix used makes them both
"arrogant" verbs.
These are very arrogantapproaches to leadership that
are taken by the secularleadership. Jesus continues,
(07:24):
verse 26, "This should not be sowith you.
Instead, whoever wants tobecome great among you must be
your servant.
And whoever wants to be firstmust be your slave."
(07:45):
The two most prominent guidingdescriptions for Christian
leaders are "servant" and"slave." And this is for
leadership, those who want to begreat.
Notice that Jesus doesn'tdiscourage a desire for
greatness.
He just completely redefineswhat greatness means.
(08:09):
"Whoever wants to become greatamong you," he doesn't stop
there and say, "Well, you'realready wrong if you want to be
great." No, "Whoever wants to begreat among you, that's fine.
But know that it means you mustbe a servant.
And whoever wants to be firstmust be your slave." And it's
(08:34):
not something that Jesus merelypreached.
It is what he lived.
And he emphasizes this at thevery end, "Just as the Son of
Man did not come to be served,but to serve and to give his
life as a ransom formany" (verse 28).
Jesus, who was God in theflesh, gave his very life to
(09:02):
serve all of humanity.
Dale Bruner writes, "Soseriously does Jesus take the
way that we work that he useshis death to motivate it.
This illustrates the importanceof ethics in the New
Testament." And Eberhardt Bushelaborates on Jesus' leadership
ethic (09:28):
"We should note carefully that Jesus in the text does not
abstractly contrastpowerfulness with lowliness.
Jesus opposes this secularunderstanding of powerfulness
(09:48):
with another greatness andpowerfulness.
In this other powerfulness,people are able to and actually
do, as a matter of course, whatrulers with all their capacity
are not able to do, to carry outthe office of servant.
Christian leaders do not dothis by submitting dumbly and
(10:12):
blindly carrying out thecommands of other people without
contradiction.
Serving is the actual form oftheir powerfulness.
It is their form of freedom.
They do it responsibly withoutshifting their responsibility
over to the one in charge.
They do it after the model oftheir Lord Jesus Christ, who is
(10:36):
the Son of Man, superior to allthe powerful, and who came
without laying that power aside,but demonstrating what it truly
is to serve.
By doing that, he frees us.
He frees us to follow him andto share in his freedom so that
(10:58):
we, like him, can serve." Again,the focus is on service.
We heard Paul affirm this ethicin his letter to the
Corinthians, "So then peopleought to regard us as servants
of Christ, as those entrustedwith the things of God.
(11:19):
And now it is required thatthose who have been given a
trust must prove faithful intheir
service" (1 Corinthians 4:1-2).
This is the leadership idealfor all followers of Christ,
service in whatever form.
(11:40):
This was the leadership idealset out in the Declaration of
Barmen in 1930s Germany.
The fourth declaration beginsby quoting Jesus, in our gospel
text.
Specifically, again, verses 25and 26, "Jesus called them
(12:03):
together.
You know that the rulers of theGentiles lord it over them and
their high officials exerciseauthority over them.
Not so with you.
Instead, whoever wants tobecome great among you must be
your servant.
And whoever wants to be firstmust be your slave." That's how
the fourth declaration opens.
(12:24):
And then in their own words,they continue, "The various
offices in the church do notestablish a dominion of some
over others.
On the contrary, they are forthe exercise of the one ministry
entrusted to and enjoined uponthe whole congregation." The
(12:49):
text, the Declaration of Barmen,continues in the theological
understanding that the entirechurch has one mission.
All of us together have onemission, to love God and to love
others as God has loved us.
Every member, every single oneof us has a part in this
(13:13):
mission.
And whatever part we have, ourstatus is the same - we are
servants. We are all servants ofChrist for the benefit of all.
Barman then adds a very crucialnote, "We reject the false
(13:36):
doctrine as though the churchapart from this ministry could,
and were permitted to, giveitself or allow to be given to
it, special leaders vested withruling powers." That phrase,
that designation, "specialleaders," is very significant.
(13:59):
In the German, the word theyused was "Fuhrer." We reject
that we would be given a"Fuhrer" or that we would create
our own.
Eberhard Busch explains whythis word was used specifically,
"Thesis four expressly uses theterm Fuhrer, which at the time
(14:24):
had been moved to the foregroundwith such great splendor by
Adolf Hitler.
They choose this word andreject it.
Fuhrer means that everyone elsebehind and beneath him
constitute the mass of peoplewho have passed-on their
(14:45):
responsibility to this leader.
They've abdicated theirresponsibility.
They are not liable forwhatever they do or have done in
obedience to the Fuhrer.
Indeed, obedience is regardedas a virtue, even if in their
obedience they may have beenmurderers.
(15:05):
They do not make use of theirown rationality, but rather act
and proceed along their wayunder the widespread slogan of
the day, 'Fuhrer command, wefollow you." The German church
was declaring that statement atthe time, "Fuhrer, you command,
(15:27):
we will do." Eberhard continues,"This was totally compatible
with the worldview of the thenFuhrer, Adolf Hitler, who viewed
all of humanity as divided intotwo groups by nature, into a
small elite of those who are tolead and the mass of those who
are to implement the will of theelite."
(15:53):
This same worldview drives theproponents of white Christian
nationalism in the United Statestoday.
More and more power is beingconcentrated into the hands of
one man and one role, PresidentTrump.
And everyone else is expectedto obey, even if the executive
(16:18):
orders are unethical or illegal.
And just like in Nazi Germanyin the 30s and 40s, today in the
US, enough people are willingto obey that millions of people
are suffering and millions ofpeople will die as a direct
(16:38):
result of Trump's orders.
We know, now, the horrors of theHolocaust under Hitler, six
million Jewish human beings,killed! Millions more whom the
nationalists considered impure.
(17:00):
What many here in the US arefailing to realize and to
respond to is the truth thatTrump is killing as many or more
than Hitler through hisExecutive Orders.
Just from eliminating USAIDalone, just from that alone, at
(17:26):
least 8 million people will diein the next five years.
And that's the mostconservative estimate! The
estimate is between 8 millionand 19 million, just from
eliminating USAID alone.
The programs previously fundedthrough USAID have kept detailed
(17:48):
records of their services; and,therefore, researchers can
quite accurately forecast howmany people will suffer and die
without that help.
The budget for all of USAIDtogether averaged less than one
half of 1% of the federalbudget.
(18:10):
Even worse, the whole budgettogether amounts to about one
quarter of the increase that hasbeen given to ICE in this last
budget.
A minimum of 8 million peoplewill die as a direct result of
(18:33):
an order from our president.
And that doesn't even take intoaccount the cuts that are going
to happen because of the budgetthat was just passed, the
deportations to horrificlocations that are occurring, or
how many people will die in theconcentration camps Trump is
building around the country.
(18:55):
This is only happening becauseenough people in our country are
willing to let it happen.
There are too many people whofeel that, "as long as it's not
impacting me directly, it's notmy problem;" or, "there's
nothing I can do about it, it'snot my job." Our scriptures from
(19:22):
Jesus and our declaration fromour sisters and brothers in
Barmen remind us as the churchthat we are called to better
than that.
Together, we are called toserve one another and our
neighbors, whomever they may be,with the same love and service
(19:45):
as Jesus Christ served theworld.
We are not to mimic the currentculture of powerful leaders
oppressing others for their owngain.
As the church, we are called tobe a counterculture, through an
ethic of service.
Every one of us has animportant part in that mission,
(20:09):
our mission together.
And whatever happens to any ofus or any of our neighbors is
our problem.
It is our job.
The beauty and the encouragingnews here is that this is who
you are.
(20:29):
This is who you are.
I see it all the time.
I have seen you at work in eachother's lives and in caring for
those around us.
Everywhere I look, I see youall in service together.
Our little group won't counterthe entire culture of the U.S.
(20:59):
I doubt that someday they'regoing to show in the history
books, "Because of Queen AnnePresbyterian Church, the entire
nation changed its approach tolife!" But you know what?
We do have influence of goodhere where we live, amongst each
other and amongst ourneighbors.
And I really want us to hearthat.
(21:21):
I want you to hear that.
We can't do anything about thebig nationwide, worldwide
problems.
But we're not called to.
We are called to care for oneanother and care for our
neighbors in the way that JesusChrist cared for us.
And I see that in you all thetime; and I hope you see that in
(21:44):
yourself so that you know thatyou are having an impact for
good.
Greatness does not lie inconcentrating power like a
Fuhrer.
Greatness lies in servingtogether like Christ, and I see
that in you.
Thanks be to God.
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