Why is happiness so difficult to find—and does God actually care whether we are happy?
On this episode of the Theology for the People Podcast, I speak with Jen Oshman to discuss her book Why Is It So Hard to Be Happy? Together, we examine the common – and in my opinion, somewhat incorrect – Christian distinction between happiness and joy, what the Bible means when it calls people “blessed,” and why Scripture presents God himself as happy and as the source of genuine happiness.
We also explore seven practices that psychologists associate with greater happiness, why those practices echo biblical wisdom, and what the Apostle Paul discovered that surpasses them all. According to Paul, even the best circumstances, achievements, and habits cannot compare with the surpassing worth of knowing Jesus Christ and being found in him.
Is God indifferent to our happiness—or is he eager to make us happy in himself?
Jen Oshman is an author, speaker, and former missionary in Japan and the Czech Republic. Learn more about her work at jenoshman.com.
In this episode:
Why Christians should be the happiest people
What happiness actually is
Whether happiness and joy are truly different
Why makarios can be translated “happy”
What psychology gets right about human flourishing
Why good habits cannot satisfy our deepest longings
Why is happiness so difficult to find—and does God actually care whether we are happy?Jen Oshman joins Nick Cady to discuss her book Why Is It So Hard to Be Happy? Together, they examine the common Christian distinction between happiness and joy, what the Bible means when it calls people “blessed,” and why Scripture presents God himself as the source of genuine happiness.They also explore seven practices that psychologists associate with greater happiness, why those practices echo biblical wisdom, and what the Apostle Paul discovered that surpasses them all. According to Paul, even the best circumstances, achievements, and habits cannot compare with the surpassing worth of knowing Jesus Christ and being found in him.Is God indifferent to our happiness—or is he eager to make us happy in himself?Jen Oshman is an author, speaker, and former missionary in Japan and the Czech Republic. Learn more about her work at jenoshman.com.In this episode:What happiness actually isWhether happiness and joy are truly differentWhy makarios can be translated “happy”What psychology gets right about human flourishingWhy good habits cannot satisfy our deepest longingsHow expectations contribute to disappointmentWhy Christians should be the happiest people
Some scriptures refer to Christ being in those who believe. But Jesus said that he would send the Holy Spirit to dwell in us. Could you please help me understand these two seemingly contradictory statements?
If we examine the passages in which these statements are made, we discover the beauty of the Trinity and the reality of God’s presence indwelling those who believe, which is the fulfillment of a promise made by the prophets and realized through the coming of Jesus, the Messiah.
On the night before His crucifixion, Jesus told His disciples that He would be leaving them physically when He ascended to the Father after His death and resurrection. Jesus then promised that the Holy Spirit would come and dwell in them (John 14:16-17). But Jesus also said, “I will not leave you as orphans; I will come to you” (John 14:18), and He also spoke of both Himself and the Father making their home with believers (John 14:23).
“If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him” (John 14:23)
So when the New Testament speaks of “Christ in you” (Colossians 1:27; Galatians 2:20), it doesn’t mean that Jesus is physically living inside us. Rather, the risen Christ is present in us through the indwelling Holy Spirit. In fact, Romans 8:9-10 moves almost seamlessly between the phrases “Spirit of God,” “Spirit of Christ,” and “Christ in you.”
In Ephesians 1, Paul tells us that when we believe, we are “sealed” with the Holy Spirit, who is “the guarantee of our inheritance until we acquire possession of it” (Ephesians 1:13–14). Similarly, in 1 Corinthians 3:16, Paul says that “God’s Spirit dwells in you.” And in Galatians 4:6, the Holy Spirit who has been given to us is called “the Spirit of [God’s] Son.”
So I would put it like this: Jesus is physically at the right hand of the Father, but He is spiritually present with and in His people through the Holy Spirit. The Holy Spirit doesn’t replace Jesus; He brings us into communion with Jesus and makes the presence of Christ a reality in our lives.
The Father, Son, and Holy Spirit are distinct persons, yet they are one God. So, the coming of the Holy Spirit does not mean that Jesus has become absent from His people. Rather, through the indwelling Holy Spirit, believers experience the presence of the Father and the Son.
That’s why Jesus could say it was better for Him to go away (John 16:7). While He was physically on earth, Jesus was limited to being in one place at a time. By the Holy Spirit, He is now present with every believer, all the time, all over the world, wherever they go.
Prophetic Fulfillment
In the Old Testament, God promised that a day would come when He would dwell with His people in a new and intimate way. Through the prophet Ezekiel, God promised, “I will put my Spirit within you” (Ezekiel 36:27). Jeremiah similarly spoke of a new covenant in which God’s law would no longer merely be external, but would be written on the hearts of His people (Jeremiah 31:31–34).
During His earthly ministry, Jesus was physically present with His followers, but by sending the Holy Spirit to indwell believers, God is no longer simply dwellingamong His people; He is also dwelling within His people.
This indwelling of the Holy Spirit represents a significant milestone in redemption history. In the Old Testament, God’s people experienced the Holy Spirit with them, and sometime upon them for empowerment – but through Jesus, the promised New Covenant gift of the Spirit has now been poured out upon all who believe, so that every believer is indwelt by the Spirit. (Read more about the Three Relationships with the Holy Spirit here)
Conclusion
The language of “Christ in you” does not contradict the indwelling of the Holy Spirit, rather it describes the incredible reality that, through the Spirit, God has made His home in us who believe.
What does it mean that the Holy Spirit “proceeds from the Father” — and why did adding “and the Son” (Filioque), lead to one of the greatest divisions in church history?
I recently wrote two articles; one on the question of what it means that Jesus is the “begotten” Son of God, and the other on what it means that the Holy Spirit “proceeds” from the Father (and maybe the Son!). You can find those articles here:
These questions have to do what theologians call the “Eternal Generation” (of the Son) and the “Eternal Procession” (of the Holy Spirit). The question of the Holy Spirit gets into one of the fiercest theological debates in history; one which played a major role in the division between Eastern and Western Christianity (Orthodox vs. Roman Catholic).
In this episode of the Theology for the People Podcast, I speak with Shane Angland to unpack the history, theology, and ongoing significance of the Filioque controversy.
Together, we explore the origins of the Nicene Creed, the debates at the Council of Constantinople (381), and why the Western church added the Filioque clause.
We also discuss: • The difference between eternal procession and the mission of the Spirit • Why the East and West approach theology differently • The role of language (Greek vs. Latin) in shaping doctrine • How politics—not just theology—deepened the divide • Whether this issue still matters for Christians today
If you’ve ever wondered why theology can get so complex—or why it actually matters—this episode will help you see that these debates aren’t just academic, they’re about faithfully understanding who God is.
What does it mean that the Holy Spirit “proceeds from the Father” — and why did adding “and the Son” (Filioque), lead to one of the greatest divisions in church history?In this episode of Theology for the People, Nick Cady is joined by Shane Angland to unpack the history, theology, and ongoing significance of the Filioque controversy. Together, they explore the origins of the Nicene Creed, the debates at the Council of Constantinople (381), and why the Western church added the Filioque clause.They also discuss:The difference between eternal procession and the mission of the SpiritWhy the East and West approach theology differentlyThe role of language (Greek vs. Latin) in shaping doctrineHow politics—not just theology—deepened the divideWhether this issue still matters for Christians todayIf you’ve ever wondered why theology can get so complex—or why it actually matters—this episode will help you see that these debates aren’t just academic, they’re about faithfully understanding who God is.Visit the Theology for the People blog at nickcady.org
In this conversation, we explore: • Why theology is best done in conversation, not isolation • How John Owen interacts with figures like Bernard of Clairvaux and Karl Barth • Whether the Song of Songs should be read as a love poem, an allegory of Christ, or both • Karl Barth’s radically Christ-centered theology—and why it both attracts and unsettles evangelicals • How engaging other traditions can deepen our understanding of Scripture
Ty and Kelly argue that faithful theology requires both conviction and humility: learning from the broader Christian tradition while remaining rooted in the authority of Scripture.
If you’ve ever wondered how to engage theological voices outside your tradition without compromising your convictions, this episode will help you think more deeply and faithfully.
What happens when we read a theologian like John Owen alongside voices from across church history?In this episode of Theology for the People, Nick Cady interviews Kelly Kapic and Ty Kieser, authors of Owen Among the Theologians: Conversations Across the Christian Tradition.In this conversation, we explore:Why theology is best done in conversation, not isolationHow John Owen interacts with figures like Bernard of Clairvaux and Karl BarthWhether the Song of Songs should be read as a love poem, an allegory of Christ, or bothKarl Barth’s radically Christ-centered theology—and why it both attracts and unsettles evangelicalsHow engaging other traditions can deepen our understanding of ScriptureKapic and Kieser argue that faithful theology requires both conviction and humility: learning from the broader Christian tradition while remaining rooted in the authority of Scripture.If you’ve ever wondered how to engage theological voices outside your tradition without compromising your convictions, this episode will help you think more deeply and faithfully.
In this episode of the Theology for the People Podcast, I speak with theologian and professor Bradley Green to unpack one of the most commonly mentioned but rarely understood ideas in today’s cultural moment: critical theory.
Many people have heard of critical race theory—but Green explains that critical theory is actually a much older and broader worldview rooted in Marxist thought and developed by the Frankfurt School. More than just a social theory, Green argues that critical theory functions as a kind of alternative theology—with its own views of reality, sin, and redemption.
In this conversation, you’ll learn: • The distinction between critical theory as a whole, and critical race theory specifically • How Marxism evolved from economics into cultural Marxism • Why critical theory focuses on oppression and liberation • What Green means by calling critical theory a “Christian heresy” • How critical theory borrows from—and distorts—biblical categories like creation, sin, and redemption • Why institutions like family and church are viewed as oppressive within this framework • What Christians can affirm, critique, and learn from critical theory • Why the gospel offers a better and more complete answer
Bradley also highlights an important insight: while critical theory correctly identifies that something is wrong in the world, it ultimately misdiagnoses the root problem—and therefore offers a flawed solution.
If you’ve ever wondered how to think clearly—and biblically—about critical theory, this episode will give you helpful categories and clarity.
In this episode of Theology for the People, Nick Cady sits down with theologian and professor Bradley Green to unpack one of the most commonly mentioned but rarely understood ideas in today’s cultural moment: critical theory.Many people have heard of critical race theory—but Green explains that critical theory is actually a much older and broader worldview rooted in Marxist thought and developed by the Frankfurt School. More than just a social theory, Green argues that critical theory functions as a kind of alternative theology—with its own views of reality, sin, and redemption.In this conversation, you’ll learn:The distinction between critical theory as a whole, and critical race theory specificallyHow Marxism evolved from economics into cultural MarxismWhy critical theory focuses on oppression and liberationWhat Green means by calling critical theory a “Christian heresy”How critical theory borrows from—and distorts—biblical categories like creation, sin, and redemptionWhy institutions like family and church are viewed as oppressive within this frameworkWhat Christians can affirm, critique, and learn from critical theoryWhy the gospel offers a better and more complete answerGreen also highlights an important insight: while critical theory correctly identifies that something is wrong in the world, it ultimately misdiagnoses the root problem—and therefore offers a flawed solution.If you’ve ever wondered how to think clearly—and biblically—about critical theory, this episode will give you helpful categories and clarity.
In that post, I mentioned that whereas the Bible says that Jesus is “from the Father” (the doctrine of “eternal generation”), the Bible says that the Holy Spirit “proceeds” from the Father — and, according to the Western Christian tradition, “from the Father and the Son.”
That raises some important questions:
Where does that language come from?
Is it biblical?
Why do Western Christians add that the Holy Spirit proceeds from the Father and the Son? What is the history of that?
In this article, I will walk you through the biblical foundation for the “procession” of the Holy Spirit, and the historical argument between Western and Eastern Christians about whether to add the clause “and the Son.”
The Biblical Language: “Proceeds from the Father”
The key verse behind this language comes from Jesus Himself:
“When the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.” (John 15:26)
This is the only place in the Bible where the word “proceeds” (Greek: ekporeuetai) is explicitly used to describe the Holy Spirit’s relationship to the Father.
Two important things are happening in this verse:
The Spirit proceeds from the Father – This speaks to the Spirit’s eternal origin.
The Son sends the Spirit – This speaks to the Spirit’s mission in time.
Christians have historically distinguished between these two ideas:
Eternal procession: Who the Spirit is in relation to the Father.
Temporal mission: What the Spirit does in being sent into the world.
This is similar to the distinction between the “ontological” and the “economic” Trinity. For more on that, read: The Trinity: Ontological & Economic
But this verse raises a question: If the Spirit proceeds from the Father, what is the Son’s role?
The Son’s Role in Sending the Spirit
Other passages fill in that picture:
John 16:7 — Jesus says of the Spirit, “I will send him to you.”
John 20:22 — Jesus breathes on the disciples after His resurrection and says, “Receive the Holy Spirit.”
Galatians 4:6 — “God has sent the Spirit of his Son into our hearts.”
These verses strongly connect the Spirit not only to the Father, but also to the Son.
So while John 15:26 emphasizes that the Spirit proceeds from the Father, the broader New Testament shows that the Spirit is also intimately related to the Son—to the point where He is even called “the Spirit of the Son.” In fact, in John 14, when telling His disciples at the Last Supper that He would not abandon them through this departure from this world, Jesus said that He would come to them, in the context of sending the Holy Spirit to them (see John 14:18). Furthermore, the New Testament authors tell us that the Holy Spirit indwells those who believe in Jesus, and then Paul tells us in Colossians that Christ dwells in us who believe (cf. Ephesians 1:13-14; Colossians 1:27)
Why “Proceeds”? What Does that Mean?
In addition to accurately reflecting the words of Scripture, “proceeds” (for the Spirit) and “begotten” (for the Son) describe the distinct ways each person of the Trinity relates to the Father. Since the Father, Son, and Holy Spirit are all fully God, these relationships distinguish them as unique persons.
The Father is unbegotten (He is the source). The Son is eternally begotten of the Father. The Spirit proceeds from the Father and is sent by the Son. The Son is not the Father because He is begotten, and the Spirit is not the Father or the Son because He proceeds. In God’s temporal mission, the Spirit is then sent by the Son and glorifies the Son, and the Son, in turn, glorifies the Father.
The Early Church and the Nicene Creed
As the early church wrestled with how to faithfully summarize biblical teaching, they gathered for the Council of Nicaea (325 AD). At that gathering, they produced the Nicene Creed, which affirmed that the Son is “begotten, not made.”
“We believe in the Holy Spirit… who proceeds from the Father…”
Notice: no mention of “and the Son” yet.
At this point, the church was primarily concerned with affirming:
The full divinity of the Spirit
His distinct personhood
His procession from from the Father (directly using the language of John 15:26)
The Addition of “and the Son” (Filioque)
The phrase “and the Son” (Latin: Filioque) was added later in the Western church.
It first appeared in regional councils in the West (notably in Spain in the 6th century) as a way to combat false teachings that undermined the divinity of the Son.
The reasoning went like this:
If the Spirit proceeds from the Father alone, some might conclude that the Son is less central or less divine.
But if the Spirit proceeds from both the Father and the Son, it reinforces the full equality and unity of the Father and the Son.
By the early Middle Ages, the Western church had adopted the phrase into the creed:
“who proceeds from the Father and the Son”
The Filioque Controversy
This addition led to one of the most significant theological disputes in church history between the Eastern (largely Greek speaking) and Western (largely Latin speaking) churches.
The Eastern church objected for two main reasons:
1. Theological Concern
Eastern theologians argued that the Father is the single source within the Trinity.
They believed:
The Son is begotten of the Father
The Spirit proceeds from the Father
Adding “and the Son,” they argued, blurred these distinctions.
2. Authority Concern
The East also objected that the Western church added to the creed unilaterally, without an ecumenical council.
For the Eastern church, this wasn’t just a doctrinal issue—it was also a question of church authority and unity. Tensions were already growing over the Western church’s claims about the primacy of the Bishop of Rome (the “Pope”) as the head of all Christians — a claim the Eastern church did not accept. From their perspective, the unilateral addition of the Filioque to the creed felt like another example of the West asserting authority in a way they believed was illegitimate and unwarranted.
The Great Schism: The East-West Split
Although it wasn’t the only factor, the disagreement over the Filioque clause contributed to the growing divide between Eastern and Western Christianity, culminating in the Great Schism of 1054.
To this day, the Eastern Orthodox Church rejects the Filioque clause and maintains “The Spirit proceeds from the Father,” whereas the Roman Catholic Church and most Protestant churches affirm “The Spirit proceeds from the Father and the Son.”
Is the Filioque Clause Biblical?
On the one hand, Eastern Christians point out that John 15:26 explicitly says the Spirit proceeds from the Father. On the other hand, Western Christians highlight the fact that the Spirit is deeply connected to the Son (John 16:7; Galatians 4:6), the Spirit is sent by the Son and bears witness to Him, and the unity of the Father and the Son is biblical and must be preserved.
Many theologians today suggest a both/and approach:
The Spirit proceeds from the Father
The Spirit proceeds through the Son in a way that reflects their unity
This preserves both the Father’s role as source and the Son’s participation and unity with the Father.
Conclusion
So, why do Christians say that the Holy Spirit “proceeds from the Father (and the Son)”?
It’s because Jesus explicitly stated that the Spirit proceeds from the Father (John 15:26), and because the New Testament shows the Spirit is also sent by and connected to the Son
Even though Christians have disagreed on how to best phrase it, both sides are trying to be faithful to Scripture and to preserve the mystery and beauty of the Trinity.
For many people, the word “repentance” seems negative, but the Bible presents repentance not as a burden, but as a gift that leads to life, freedom, and joy.
In this episode we explore:
The difference between worldly sorrow and true repentance
How repentance is both grief and joy at the same time
Why repentance is a gift that God gives
How to get out of a rut when you feel stuck in cycles of sin
What repentance looks like in everyday life
How repentance transforms our relationships and character
We also discuss powerful biblical examples—from the prodigal son to Judah—and how repentance is not just the way into the Christian life, but the way we continue walking with Jesus.
If you’ve ever struggled with guilt, felt stuck in sin, or misunderstood repentance, this conversation will help you see it as a pathway to deeper joy in Christ.
What if repentance isn’t something to dread—but something to celebrate?In this episode of Theology for the People, host Nick Cady sits down with author and pastor Chris Brauns to talk about his new book The Way of Repentance: Embracing God’s Gift for a Transformed Life.For many people, the word “repentance” seems negative, but the Bible presents repentance not as a burden, but as a gift that leads to life, freedom, and joy.In this episode we explore:The difference between worldly sorrow and true repentanceHow repentance is both grief and joy at the same timeWhy repentance is a gift that God givesHow to get out of a rut when you feel stuck in cycles of sinWhat repentance looks like in everyday lifeHow repentance transforms our relationships and characterWe also discuss powerful biblical examples—from the prodigal son to Judah—and how repentance is not just the way into the Christian life, but the way we continue walking with Jesus.👉 If you’ve ever struggled with guilt, felt stuck in sin, or misunderstood repentance, this conversation will help you see it as a pathway to deeper joy in Christ.
This episode is audio only for the safety of the people to whom Matt ministers, but the audio can be found on YouTube here:
One definition of “begotten” is to create or produce, to bring into existence.
If God and Jesus are both eternal, and they have no beginning of existence and no end of existence, how is Jesus God’s begotten son?
The answer to this question lies in understanding the Greek word translated “begotten” and the attempt to explain something important that challenges the limits of human language.
“Begotten” Does Not Mean “Created”
When the early church clarified its beliefs about Jesus at the Council of Nicaea (325 AD), it used a very precise phrase:
γεννηθέντα, οὐ ποιηθέντα (gennēthenta, ou poiēthenta) = “Begotten, not made.”
That phrase is crucial.
“Made” means created—something that comes into existence
“Begotten” means sharing the same nature as the one who begets
gennaō (γεννάω) = “to beget” implies the same nature
poieō (ποιέω) = “to make” implies a different nature
So when Christians say Jesus is begotten, they are explicitly saying that He is not a created being.
This language was chosen in response to teachers like Arius, who argued that the Son (Jesus) was a created being. The church’s answer was clear: Jesus is not made—He is begotten.
Why Say that Jesus is “Begotten” at All?
We get this language from the Bible, and from Jesus’ own words. For this reason, it’s important that we not dismiss them, but receive them and try to understand them.
In passages like John 1:14, 1:18, and 3:16, Jesus is called the “only begotten Son.”
The Greek word behind this phrase is: μονογενής (monogenēs)
While it has traditionally been translated in English as “only begotten,” its meaning is slightly different. It most directly means: “one of a kind,” “unique,” or “only one of His kind”
So when John calls Jesus the monogenēs Son, he is emphasizing that:
Jesus is the unique Son of God
He is not one Son among many
He is the Son in a completely different category
This fits with what the creed later clarifies: Jesus is not just another “child of God” – He is the Son of God in a way that no one else is.
“Begotten” Speaks of Relationship, Not Beginning
Theologians have used the phrase “eternal generation” to describe this truth:
The Father is eternally Father
The Son is eternally Son
The Son is from the Father—but not after the Father
In other words: There was never a time when the Son did not exist. So “begotten” does not describe a moment in time, but rather aneternal relationship within the Godhead.
Why Not Just Say “Born”?
The Greek word gennaō can also be translated “born,” so this raises a question about why English translations of the Bible and creeds use the word “begotten” instead?
The reason is an attempt at theological precision.
“Born” tends to imply a moment in time
“Begotten” emphasizes shared nature, without implying that there was a “starting point” when it began.
So, begotten is carefully chosen to preserve the idea that the Son is unique and that He shares in the Father’s nature, but was not created.
The Unique Son: Jesus Is the Son by Nature; We Become Sons by Adoption
This brings us to an important distinction. The Bible says that we become sons or children of God through faith in Jesus (John 1:12, 1 John 3:1)
As sons of God, we share in the inheritance which is ours as sons, and Jesus is our brother. But there is a difference between the way that we are sons of God and the way that Jesus is the Son of God.
Jesus is the only begotten Son
Believers are adopted as sons (Romans 8:15; Galatians 4:4–7)
Jesus is:
Son by nature
Eternal
Shares the same divine essence as the Father
We (believers) are:
Sons and daughters by adoption
Not sons from eternity past, but:
Brought into God’s family by grace
John 1:12 says: “But to all who did receive him, who believed in his name, he gave the right to become children of God”
We become children of God. Jesus never became the Son, He has always been the unique Son of God – in a way that no one else is or ever will be.
Why This Matters
This isn’t just a technical theological point, it’s actually essential to the gospel.
If Jesus were made, then He would be a creature. But if Jesus is “begotten, not made,” then He is fully God.
And that matters because:
Only God can fully reveal God
Only God can truly save
The message of the gospel is that the eternal Son of God came to us, so that we, who are not sons by nature, might become sons by grace.
Going Deeper: “Eternal Generation” versus “Procession”
The doctrine of “Eternal Generation” is the way that theologians explain some of the passages in the Bible which describe the Son as being from the Father, while not being created by the Father. This is different from “procession,” which is the term traditionally used for the Holy Spirit.
But as for the Son coming from the Father, consider these examples:
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” (John 1:14)
“For as the Father has life in himself, so he has granted the Son also to have life in himself.” (John 5:26)
“He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.” (Hebrews 1:3a)
“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)
The Bible describes the Son as being “from” the Father, but not as a created being or someone who came into existence at some point—rather, as the eternal Son who has always been in perfect relationship with the Father.
Here are four basic assertions about the Trinity that are universally accepted by Christians [1]:
There is one and only one true and living God.
This one God eternally exists in three Persons—God the Father, God the Son, and God the Holy Spirit.
These three Persons are completely equal in attributes, each sharing the same divine nature.
While each Person is fully and completely God, the Persons are not identical.
It is in an attempt to write down what the Bible, and Jesus Himself stated regarding the nature of God, that we use the terms “begotten” and explain it using the language of “eternal generation.”
Drawing from the insights of Worship Matters by Bob Kauflin, they explore 9 essential tensions that every church must navigate when it comes to worship and music.
What does it look like to be:
Spirit-led and Scripture-rooted?
Emotionally expressive and doctrinally grounded?
Skilled and sincere?
Rather than choosing one side or the other, healthy worship holds these tensions together in a way that honors God and serves the church.
Whether you’re a pastor, worship leader, musician, or church member, this conversation will help you think more clearly about what worship is—and what it’s for.
👉 Topics include:
The purpose of music in gathered worship
Balancing excellence and authenticity
Choosing songs that shape theology
Leading people, not just performing for them
Why tension is not a problem—but a necessity
If you care about Christ-centered, congregational worship, this episode is for you.
In this episode of Theology for the People, host Nick Cady sits down with Michael Payne, Worship Pastor at White Fields Community Church, to talk about what makes worship in the church both biblical and healthy.Drawing from the insights of "Worship Matters" by Bob Kauflin, they explore 9 essential tensions that every church must navigate when it comes to worship and music.What does it look like to be:Spirit-led and Scripture-rooted?Emotionally expressive and doctrinally grounded?Skilled and sincere?Rather than choosing one side or the other, healthy worship holds these tensions together in a way that honors God and serves the church.Whether you're a pastor, worship leader, musician, or church member, this conversation will help you think more clearly about what worship is—and what it’s for.👉 Topics include:The purpose of music in gathered worshipBalancing excellence and authenticityChoosing songs that shape theologyLeading people, not just performing for themWhy tension is not a problem—but a necessityIf you care about Christ-centered, congregational worship, this episode is for you.
This episode is audio only for the safety of the people to whom Matt ministers, but the audio can be found on YouTube here:
What does persecution actually look like in the places where the gospel is least known? And how should Christians think about persecution in relation to missions?
In this episode of the Theology for the People Podcast, I speak with Matt Rhodes. Matt is a missionary and author, who has been serving for 15 years as a church planter in North Africa among a Muslim-majority tribals communities. Matt shares stories from the field and discusses the central thesis of his book Persecution and Missions: A Practical Theology.
One of Matt’s key insights is that persecution is not merely an occasional obstacle to mission—it is often a structural reality in places where the gospel is advancing. In many communities, the greatest barrier to faith in Christ isn’t intellectual objections but the social and familial cost of conversion. Whereas many people espouse the benefits that persecution has on the church, Matt points out that the threat of persecution does keep many from even considering the claims of Christ out of fear of reprisal.
In this episode Matt and I discuss:
Why persecution often prevents people from even exploring Christianity
The immense social cost faced by converts from Muslim backgrounds
Common mistakes Western missionaries make when discipling persecuted believers
The tension between contextualization and compromise in missions
How the New Testament frames persecution through the lens of the Exodus and the Promised Land
Why missionaries must be honest about the cost of following Jesus
The dangers of wealth, financial incentives, and dependency in missions
Matt also shares practical wisdom from his experience serving in a village context in North Africa and offers specific ways listeners can pray for believers who face intense pressure for their faith.
This conversation offers an important reminder: following Jesus has always come with a cost—but the hope of resurrection and eternal reward makes that cost worthwhile.
What does persecution actually look like in the places where the gospel is least known? And how should Christians think about persecution in relation to missions?In this episode of Theology for the People, Nick Cady speaks with missionary and author Matt Rhodes about his 15 years serving as a church planter in North Africa among a Muslim-majority tribal community. Matt shares stories from the field and discusses the central thesis of his book Persecution and Missions: A Practical Theology.One of Matt’s key insights is that persecution is not merely an occasional obstacle to mission—it is often a structural reality in places where the gospel is advancing. In many communities, the greatest barrier to faith in Christ isn’t intellectual objections but the social and familial cost of conversion.Nick and Matt discuss:Why persecution often prevents people from even exploring ChristianityThe immense social cost faced by converts from Muslim backgroundsCommon mistakes Western missionaries make when discipling persecuted believersThe tension between contextualization and compromise in missionsHow the New Testament frames persecution through the lens of the Exodus and the Promised LandWhy missionaries must be honest about the cost of following JesusThe dangers of wealth, financial incentives, and dependency in missionsMatt also shares practical wisdom from his experience serving in a village context in North Africa and offers specific ways listeners can pray for believers who face intense pressure for their faith.This conversation offers an important reminder: following Jesus has always come with a cost—but the hope of resurrection and eternal reward makes that cost worthwhile.📘 Matt’s book: Persecution and Missions: A Practical Theology
This episode is audio only for the safety of the people to whom Matt ministers, but the audio can be found on YouTube here:
Theology for the People 