Oi, meu amor,

Hoje eu fiquei olhando para a tela sem saber exatamente o que escrever. E confesso que agora, à noite, minha ansiedade subiu um pouco.

A verdade é que eu não sei o que vai acontecer nos próximos dias.

Mas eu sei o que eu sinto…

Ter você novamente foi como abrir a janela de uma casa que ficou fechada por anos. O ar, a luz, tudo entrou de uma vez, como se tudo ganhasse vida novamente.

Ontem você disse que o meu jeito de amar é me entregar totalmente. Eu fiquei pensando nisso.

E talvez você esteja certa.

Mas não porque eu ame de forma inconsequente. Não porque eu seja impulsivo. Muito pelo contrário.

Eu acho que eu sou muito menos impulsivo do que aparento.

Eu penso muito, e tenho o mal habito de ficar imaginando os piores cenários possíveis.

Eu já imaginei a dor. Já imaginei o medo. Já imaginei o que poderia dar errado.

E mesmo assim… eu escolhi arriscar.

Porque, na minha cabeça, você vale o risco.

Muito antes de você lembrar que eu existia, eu já estava lutando com esses pensamentos. Já estava medindo consequências. Já estava me perguntando se teria coragem de entrar na sua vida de novo.

E cheguei à mesma conclusão todas as vezes:

Pior do que qualquer machucado seria viver uma vida inteira sem tentar.

Pior do que qualquer arranhão seria imaginar um futuro onde a gente não termina juntos no final.

Mas eu não te quero só no final da vida. Eu quero os dias comuns. Os anos bons. As fases difíceis. As risadas bobas. Os planos que ainda nem sabemos que vamos fazer.

Se eu me entrego totalmente a você, é porque eu sei o quanto já te machuquei um dia, e eu nunca mais quero ser motivo de dor na sua história.

Eu quero ser sua segurança. Quero ser sua escolha. Quero ser sua certeza.

Eu quero que você sinta, todos os dias, que é amada de um jeito que não deixa espaço para dúvidas.

Eu não tiro você da cabeça, Manuela.

Eu não sei o que vai acontecer daqui para frente, e talvez isso me dê medo.

Mas, mesmo com medo, eu escolheria sentir tudo isso de novo.

Porque eu simplesmente te amo, e não sei viver sem te amar.

E, se Deus for generoso comigo, eu ainda vou poder te chamar de minha.

Do seu eterno namorado, Nathan.

The numbers arrived in February 2026, tucked inside a statistical bulletin from Quebec's Institut de la statistique, and they carried a weight that belied their tidy presentation. Women in the province were more likely than men to be exposed to artificial intelligence in their jobs: 71 per cent versus 49 per cent. The gap was not a rounding error. It was a chasm, one that reflected decades of occupational sorting, educational channelling, and structural inequality that predated the first neural network by generations. And while the figures came from a single Canadian province, they echoed findings from the International Monetary Fund, the International Labour Organization, the OECD, and the World Economic Forum, all of which have documented the same basic reality: the AI revolution is not arriving on equal terms.

This is not an abstract policy concern. It is a live question about who benefits and who gets left behind as the most consequential technology of the 21st century reshapes the global economy. The answer, if current trends continue unchallenged, is that women will bear a disproportionate share of the disruption while capturing a smaller share of the gains. Understanding why requires looking beyond the algorithms themselves and into the labour markets, education systems, care economies, and policy frameworks that determine who works where, who trains for what, and who has the time and resources to adapt when the ground shifts.

Where the Numbers Come From

The 71 per cent versus 49 per cent figures originate from work by the Institut de la statistique du Quebec, published on 3 February 2026 [1]. The analysis applied a complementarity-adjusted AI occupational exposure index, drawing on methodology developed by Mehdi and Morissette for Statistics Canada [2] and grounded in the IMF's broader framework for measuring AI exposure across occupations. The index distinguishes between high-complementarity exposure (where AI is likely to augment human work) and low-complementarity exposure (where AI could replace or fundamentally transform tasks). Women scored higher than men on both dimensions: 35 per cent versus 26 per cent for high-complementarity roles, and 36 per cent versus 23 per cent for low-complementarity roles.

These are not outlier results. The IMF's January 2024 staff discussion note, “Gen-AI: Artificial Intelligence and the Future of Work,” found that in most countries, women tend to be employed in high-exposure occupations more than men [3]. In advanced economies, roughly 60 per cent of all employment sits in occupations highly exposed to AI, and women are overrepresented in that pool. The Kenan Institute of Private Enterprise at the University of North Carolina calculated that nearly 80 per cent of women in the United States workforce occupy roles with significant generative AI exposure, compared with 58 per cent of men [4]. Even accounting for the fact that men outnumber women in the total American workforce (84.21 million versus 74.08 million), more women (58.87 million) than men (48.62 million) sit in the 15 most AI-affected occupational categories.

The ILO's refined Global Index of Occupational Exposure, published in May 2025 with Poland's National Research Institute (NASK), sharpened the picture further [5]. In high-income countries, 9.6 per cent of female employment falls into the highest-risk category for AI-driven task automation, nearly three times the 3.5 per cent share for men. Globally, the figures are 4.7 per cent for women and 2.4 per cent for men. And the ILO's lead researcher on the study, Pawel Gmyrek, put the central question plainly: “The key question isn't whether AI will change work. It's who will benefit from those changes.”

The OECD reinforced these findings in its December 2024 policy brief, “Algorithm and Eve: How AI Will Impact Women at Work” [21]. The report found that while female and male workers face roughly the same overall occupational exposure to AI, the nature of that exposure differs profoundly. Male AI users were more likely to be managers and professionals whose work would be augmented by the technology, whilst female AI users were more likely to be clerical support or service workers in roles facing disruption. LinkedIn data cited in the report showed that men hold 54 per cent of AI-augmented occupations, whilst women make up 57 per cent of those in roles likely to be disrupted. The distinction between augmentation and disruption is not semantic. It is the difference between a tool that enhances your productivity and one that renders your role obsolete.

The Occupational Sorting Machine

The statistical disparity did not materialise from thin air. It is a direct product of how labour markets have been organised for decades. Women are disproportionately concentrated in clerical, administrative, customer service, and data-processing roles. These are precisely the categories that generative AI handles with the greatest ease. The ILO found that 24 per cent of clerical tasks are highly exposed to AI automation, with an additional 58 per cent facing medium-level exposure [5]. Data entry clerks, payroll clerks, typists, and accounting clerks sit at the apex of vulnerability.

The underlying mechanism is straightforward. A higher proportion of working women hold white-collar positions (approximately 70 per cent) compared with men (approximately 50 per cent), according to analysis by Mark McNeilly at the Kenan Institute [4]. Men are more evenly distributed between white-collar and blue-collar work, and blue-collar roles, which involve physical manipulation, spatial navigation, and on-site presence, are substantially less susceptible to automation by current AI systems. The construction worker, the electrician, and the plumber face different kinds of labour market pressure, but generative AI is not one of them.

This occupational sorting is not a matter of individual choice operating in a vacuum. It reflects decades of gendered educational pathways, hiring practices, workplace cultures, and social expectations. Claudia Goldin, the Harvard economist who won the 2023 Nobel Memorial Prize in Economics for her research on women's labour market participation, has documented how technological transitions have repeatedly reshaped the gendered distribution of work [22]. During the shift from the first to the second industrial revolution, new technologies required large numbers of white-collar workers to process orders and keep the books, and women filled many of these emerging office roles as secretaries, stenographers, typists, and telephone operators. A century later, those same categories of work are among the most vulnerable to AI automation. Goldin's research also demonstrated that the bulk of the contemporary gender earnings gap arises not from differences between occupations but from differences within them, largely driven by the unequal division of caregiving responsibilities and the premium placed on inflexible “greedy work” schedules.

Women entered administrative and service professions in large numbers during the second half of the twentieth century, partly because these roles were available and partly because structural barriers kept them out of other fields. The result is a labour market architecture in which the very roles that opened doors for women's economic participation are now among the first to be reshaped by automation.

McKinsey Global Institute projected in 2023 that by 2030, activities accounting for up to 30 per cent of hours currently worked across the American economy could be automated, a trend accelerated by generative AI [6]. Office support and customer service, fields where women are heavily represented, could shrink by approximately 3.7 million and 2 million jobs respectively. Women are 1.5 times more likely than men to need to transition into entirely new occupations. Globally, McKinsey estimated that between 40 million and 160 million women may need to make some form of occupational transition by 2030.

Echoes of Earlier Disruptions

The pattern has precedents. Technological disruptions have consistently distributed their costs unevenly across gender lines, and the transition periods, not the eventual outcomes, have determined who thrives and who falls behind.

During the Industrial Revolution, the shift from home-based production to factory labour fundamentally altered women's economic roles. Before industrialisation, household production gave women a recognised economic function. The factory system relocated production outside the home, and while women and children were employed in textile mills and garment factories, they earned lower wages, faced exploitative conditions, and lacked the political rights to organise effectively [7]. The University of Massachusetts Lowell's Tsongas Industrial History Center documents how women in early American mills worked 12 to 14 hour days for wages that were a fraction of what men earned in comparable roles. Though industrialisation eventually expanded women's participation in paid work, the immediate effect was to deepen economic dependency and entrench occupational hierarchies that persisted for generations.

The computerisation wave of the late twentieth century created a similar dynamic. As personal computers and early automation swept through office environments, many clerical roles held predominantly by women were eliminated or restructured. A January 2026 report from SynED, which applied historical pattern analysis to AI employment disruption, identified a recurring “displacement hump”: job losses are front-loaded at the beginning of a technological transition, accumulate as workers struggle to adapt, and gradually fade as retraining takes hold or affected workers exit the workforce [8]. The critical finding was that only 17 per cent of American manufacturing hubs that experienced automation-driven displacement successfully recovered to prior employment levels, compared with nearly 50 per cent of German hubs, where coordinated retraining and social safety net policies cushioned the blow.

The first Industrial Revolution offers a further cautionary note. As the IMF has observed, productivity grew substantially during the early 1800s in Britain, yet real wages remained flat for approximately 40 years for large sections of the working population [3]. The gains from technological progress were captured by capital owners long before they trickled through to workers. If the AI transition follows a similar pattern, the question of who benefits during the transition period becomes more urgent than the question of long-term economic growth.

The lesson is not that technology inevitably harms women. It is that without deliberate intervention, the costs of transition fall disproportionately on those already occupying the more vulnerable positions in the labour market.

The STEM Pipeline and the AI Talent Gap

If occupational segregation determines who is most exposed to AI disruption, the composition of the AI workforce itself determines who shapes the technology and captures its economic benefits. Here, the gender imbalance is equally stark.

According to the World Economic Forum's March 2025 white paper, “Gender Parity in the Intelligent Age,” women make up just 28.2 per cent of the global STEM workforce, compared with 47 per cent of non-STEM workers [9]. The attrition is severe: while women constitute more than a third of STEM graduates, only 29.6 per cent remain in STEM roles one year after graduation. By the time one reaches the executive suite, a mere 12.2 per cent of STEM C-suite positions are held by women. In 2024, women held 29 per cent of entry-level STEM positions and 24.4 per cent of STEM managerial positions, illustrating a persistent narrowing at each rung of the career ladder [9]. The pipeline does not merely leak; it haemorrhages.

In AI specifically, women represent only 22 per cent of AI talent globally, with even lower representation at senior levels, occupying fewer than 14 per cent of senior executive positions [9]. LinkedIn data analysed for the WEF report showed that in 2018, only 23.5 per cent of professionals listing AI engineering skills were women. By early 2025, that share had risen to 29.4 per cent, narrowing the gap in 74 of 75 economies surveyed. Progress, then, but incremental, and the report noted that women are more likely to underreport AI skills in professional profiles, suggesting the actual talent pool may be somewhat larger than the data indicate.

The underrepresentation of women in AI development has consequences that extend beyond employment statistics. UNESCO's 2024 study, “Bias Against Women and Girls in Large Language Models,” examined GPT-3.5, GPT-2, and Meta's Llama 2, finding unequivocal evidence of gender bias in content generated by each model [10]. Women were described in domestic roles four times as often as men by one model. Female names were associated with words such as “home,” “family,” and “children,” while male names were linked to “business,” “executive,” and “career.” When prompted to generate content intersecting gender with occupation, the models assigned more diverse and professional roles to men, while relegating women to stereotypically undervalued positions. UNESCO Director General Audrey Azoulay warned that “these new AI applications have the power to subtly shape the perceptions of millions of people, so even small gender biases in their content can significantly amplify inequalities in the real world.”

When the people building the systems do not reflect the diversity of the people affected by them, the systems encode and amplify existing biases. According to the most recent data cited in the UNESCO study, women represent only 20 per cent of employees in technical roles at major machine learning companies, 12 per cent of AI researchers, and 6 per cent of professional software developers. The feedback loop is pernicious: biased systems discourage women's participation, which perpetuates homogeneous development teams, which produce biased systems. Researchers have warned of a potential reinforcement cycle in which the current gender gap in AI usage leads to biased AI systems that further discourage women's engagement with the technology [10].

The Care Economy Trap

There is another dimension to this disparity that rarely appears in labour market models but profoundly shapes women's capacity to adapt to technological change: unpaid care work.

The International Labour Organization estimates that unpaid care responsibilities prevent 708 million women from participating in the labour market globally [11]. Among women aged 25 to 54 who are outside the workforce, two-thirds (379 million) cite care responsibilities as the primary reason, compared with only 5 per cent of men in the same position. The OECD's September 2025 report on gender gaps in paid and unpaid work documented how these patterns start early, with girls and boys exposed to gender norms that assign domestic responsibility primarily to women, and persist throughout the life course [12]. Older women face compounded barriers, shouldering unpaid care for elderly relatives whilst also confronting stronger negative perceptions about outdated skills.

This matters enormously for AI transition planning. Reskilling and upskilling programmes require time: time to attend courses, time to practise new skills, time to search for new roles. Women who are already working a “second shift” of unpaid care after their formal employment hours have less of this commodity than anyone. Workers in administrative and clerical roles, those most exposed to AI displacement, frequently lack access to effective retraining, facing structural barriers related to time, cost, and digital literacy [5]. The ILO has specifically noted that women in automation-prone occupations often lack access to the technical training needed to transition to AI-adjacent roles, and that this skills gap is compounded by systemic barriers including discrimination, unconscious bias, and persistent gender pay gaps.

The OECD has noted that emerging AI-related roles disproportionately require advanced education: 77 per cent of new AI-related positions require a master's degree or equivalent advanced training, substantially above the 35 per cent education requirement for the roles they are displacing [13]. For women already constrained by care obligations and unable to pursue extended formal education, this creates a double bind. The jobs disappearing require fewer qualifications than the jobs replacing them, and the people most affected have the least capacity to bridge the gap. Goldin's research underscores this dynamic: the gender pay gap would be considerably smaller if firms did not disproportionately reward individuals who work long and inflexible hours, and the women most likely to need AI reskilling are precisely those whose care responsibilities make inflexible training schedules impossible to accommodate [22].

What Governments and Institutions Are Doing (and What They Are Not)

The policy landscape is uneven. Some governments have begun integrating gender considerations into their AI transition strategies, but comprehensive, gender-sensitive approaches remain the exception rather than the norm.

Singapore's SkillsFuture programme offers one model. Under the Level-Up Programme launched in 2024, all Singaporeans aged 40 and above received a SGD 4,000 SkillsFuture Credit top-up to support mid-career reskilling, with subsidies covering up to 90 per cent of course fees [14]. The programme has been explicitly highlighted as particularly beneficial for women seeking to re-enter the workforce or acquire digital skills. Singapore's employment rate for women aged 25 to 64, at 77 per cent, remains among the highest globally. A separate SGD 1 billion Digital Skills Future Fund, introduced in 2025, targets both young professionals and mid-career workers across AI, cybersecurity, and green technology sectors. In 2023, SkillsFuture empowered over 520,000 individuals, with 95 per cent of credit users directing funds toward industry-specific courses [14].

The European Union has taken a regulatory approach. The EU AI Act, which became applicable in stages from 2024, classifies all AI systems used in recruitment and employment decisions as “high-risk,” subjecting them to stringent requirements for safety, fairness, and transparency [15]. Article 4's AI literacy requirements, applicable from February 2025, mandate that organisations ensure adequate AI literacy across their workforce, explicitly requiring them to account for variations in staff knowledge, experience, and training. As Women in AI and other organisations have noted, this creates a legal imperative to design targeted literacy pathways for women, given that nearly half lack basic awareness of generative AI tools [16]. Notably, 99 per cent of Fortune 500 companies already use automation in their hiring practices, making the regulatory framework for bias prevention in AI-driven recruitment increasingly urgent [9].

In June 2025, the Council of the European Union adopted conclusions calling for targeted efforts to advance gender equality in the AI-driven digital age [17]. The European Institute for Gender Equality has advocated for the integration of gender impact assessments into the AI Act's implementation, and the forthcoming EU Gender Equality Strategy 2026 to 2030 is expected to prioritise gender-sensitive approaches to the digital transition.

Yet significant gaps persist. The AI Act's fundamental rights impact assessment obligations do not apply to all AI systems; private companies deploying AI for internal recruitment decisions may fall outside their scope. And globally, the approach remains fragmented. IMF Managing Director Kristalina Georgieva has repeatedly called for comprehensive social safety nets and retraining programmes for vulnerable workers. “If we don't have thoughtful distribution of benefits [of AI] and inequality grows dramatically, that can break the social fabric in a way that is going to be very unhealthy for the world,” she told Yahoo Finance in January 2024 [3]. At the 2026 World Economic Forum in Davos, Georgieva described AI as a “tsunami hitting the labour market” and urged proactive measures: reskilling youth, bolstering social safety nets, and regulating AI for inclusivity [18].

Designing Reskilling That Actually Works

If the diagnosis is clear, the prescription remains contested. How do you design reskilling and upskilling programmes that genuinely serve the people most affected by AI disruption, rather than simply those best positioned to access existing training infrastructure?

The evidence suggests several principles. First, timing matters. The ILO and the SynED historical analysis both point to the “displacement hump” as the period of greatest vulnerability [5][8]. Programmes that arrive after mass displacement has already occurred are too late. Effective intervention requires anticipatory investment, identifying at-risk occupational categories and building training pathways before roles begin to shrink.

Second, accessibility is non-negotiable. Programmes must account for the care responsibilities, time constraints, and financial limitations that disproportionately affect women. This means flexible scheduling, modular course designs that allow for interrupted study, subsidised or free participation, and integrated childcare provision. Singapore's approach of direct credit top-ups reduces the financial barrier, but time constraints remain a bottleneck that financial subsidies alone cannot solve.

Third, the destination matters as much as the journey. Reskilling into low-wage, precarious roles is not a genuine solution. McKinsey's analysis found that people in the two lowest wage quintiles are up to 10 and 14 times more likely to need to change occupations by 2030 than the highest earners, and these quintiles are disproportionately held by women and people of colour [6]. Effective programmes must connect to roles that offer wage parity or improvement, not simply shuffle workers from one vulnerable category into another.

Fourth, employer accountability is essential. The World Economic Forum's 2025 white paper argued that “companies that fail to integrate gender parity into AI strategy will miss out on half of the available talent, reducing their capacity for innovation and long-term competitiveness” [9]. Saadia Zahidi, Managing Director at the WEF, has emphasised that economies advancing in AI without diversity may face setbacks and inequality, while those attracting diverse talent gain competitive advantage. This is not merely a social justice argument; it is an economic efficiency argument. Companies deploying AI systems should be required to conduct and publish gender impact assessments of their automation decisions, and to invest in retraining for affected workers proportionate to the scale of displacement.

Fifth, AI literacy must become universal, not optional. The gender gap in AI adoption is well documented. Women accounted for just 42 per cent of ChatGPT's approximately 200 million average monthly website visitors between November 2022 and May 2024, and in a recent study, female workers were 20 percentage points less likely to report having used ChatGPT than male workers in the same occupation [21]. Closing this usage gap requires deliberate investment in digital confidence-building, not just technical training, but programmes that demystify AI tools and demonstrate their relevance across a range of professional contexts.

International Perspectives on an Unequal Transition

The gender dimensions of AI disruption vary significantly across income levels and regions. The ILO's data reveal that in high-income countries, 34 per cent of employment is in occupations exposed to generative AI, compared with just 11 per cent in low-income countries [5]. But this does not mean that lower-income economies are immune. In developing countries, only 20 per cent of women have internet access, a fundamental barrier as AI becomes increasingly central to economic participation.

Europe and Central Asia show the highest gender disparities in AI exposure, driven by high female employment in clerical roles and widespread digital adoption [5]. The European Commission's March 2025 Roadmap for Women's Rights acknowledged this dynamic, and EIGE Director Carlien Scheele has warned that AI is “still nascent enough to be 'rewired' through gender-responsive approaches,” but that the window for action is narrowing [15].

In the United States, the intersection of gender with race creates additional layers of vulnerability. McKinsey's 2024 “Women in the Workplace” report found that for every 100 men promoted to manager, only 81 women receive the same opportunity [19]. For Black women, the figure drops to 54; for Latinas, to 65. At current rates of progress, it will take 48 years for women in senior corporate positions to reflect their population share. These existing inequalities compound the AI transition's differential impacts: women of colour are disproportionately represented in the low-wage service and clerical roles most exposed to automation, and they face the steepest barriers to retraining and advancement.

The WEF's Global Gender Gap Report 2025 estimates that achieving full global gender parity will take 123 years at current rates of progress [20]. Despite women representing 41.2 per cent of the global workforce, only 28.8 per cent reach senior leadership roles. Between 2015 and 2024, the share of women in top-management positions rose from 25.7 per cent to 28.1 per cent, but momentum has slowed since 2022, and the gap between mid-level and top-level leadership has stalled at 5.4 percentage points [20]. The AI transition is not creating these inequalities from scratch. It is amplifying and accelerating them, and without coordinated international action, it threatens to add decades to an already glacial trajectory toward parity.

Building the Architecture of an Equitable Transition

The evidence does not support fatalism. It supports urgency. The technology is here, the displacement is beginning, and the policy tools exist. What is missing is the political will to deploy them at scale and with the specificity that the problem demands.

An equitable AI transition requires action across multiple dimensions simultaneously. Care infrastructure must be expanded, not as a social nicety, but as an economic prerequisite for workforce adaptation. The OECD recommends investment in affordable childcare and long-term care, well-paid parental leave with “use it or lose it” provisions, flexible working arrangements, and improved pay and formalisation for care-giving professions [12]. These are not peripheral to the AI transition. They are foundational, because without them, millions of women will lack the time and resources to reskill.

Education systems must be reformed to break the pipeline leakage that sees women leaving STEM at every stage of their careers. This means addressing not just access but retention: tackling workplace discrimination, closing gender pay gaps, and creating promotion pathways that do not penalise caregiving interruptions. The WEF noted that women aged 16 to 28 now represent 45.7 per cent of the workforce, a demographic dividend that will only materialise if these younger women can build sustainable careers rather than following the same attrition patterns as their predecessors [9].

AI governance frameworks must embed gender equity from the outset. The EU AI Act's high-risk classification for employment AI is a necessary start, but its scope must be broadened to cover all AI systems with significant workforce impacts, including those deployed by private companies for internal automation decisions. Gender impact assessments should be mandatory, not aspirational, and the results should be public. UNESCO's framework offers a template, calling for ring-fenced funding for gender-parity schemes in companies, financial incentives for women's entrepreneurship, and targeted investment in programmes that increase girls' and women's participation in STEM and ICT disciplines [10].

And the AI industry itself must change. With women comprising just 22 per cent of AI talent and only 6 per cent of professional software developers, the systems being built reflect a narrow slice of human experience. Targeted recruitment, retention programmes, and funding for women-led AI ventures are not charitable gestures. They are corrective measures for a market failure that produces biased technology and excludes half the population from the most consequential industry of the century.

Kristalina Georgieva was right to call AI a tsunami. Tsunamis do not discriminate by gender, but the infrastructure that determines who survives them does. The 71 per cent versus 49 per cent gap is not a fixed feature of the technology. It is a feature of the society into which the technology is being deployed. And societies, unlike algorithms, can choose to change.

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References and Sources

1. Institut de la statistique du Quebec. (2026, February 3). “The Majority of Occupations in Quebec Are Highly Exposed to Artificial Intelligence.” https://statistique.quebec.ca/en/communique/majority-occupations-quebec-highly-exposed-artificial-intelligence

2. Mehdi, T. and Morissette, R. (2024). “Experimental Estimates of Potential Artificial Intelligence Occupational Exposure in Canada.” Statistics Canada.

3. International Monetary Fund. (2024, January 14). “Gen-AI: Artificial Intelligence and the Future of Work.” Staff Discussion Note SDN/2024/001. https://www.imf.org/en/publications/staff-discussion-notes/issues/2024/01/14/gen-ai-artificial-intelligence-and-the-future-of-work-542379

4. Kenan Institute of Private Enterprise, University of North Carolina. (2023). “Will Generative AI Disproportionately Affect the Jobs of Women?” https://kenaninstitute.unc.edu/kenan-insight/will-generative-ai-disproportionately-affect-the-jobs-of-women/

5. International Labour Organization and NASK. (2025, May). “Generative AI and Jobs: A Refined Global Index of Occupational Exposure.” ILO Working Paper 140. https://www.ilo.org/publications/generative-ai-and-jobs-refined-global-index-occupational-exposure

6. McKinsey Global Institute. (2023, July). “Generative AI and the Future of Work in America.” https://www.mckinsey.com/mgi/our-research/generative-ai-and-the-future-of-work-in-america

7. Tsongas Industrial History Center, University of Massachusetts Lowell. “The Role of Women in the Industrial Revolution.” https://www.uml.edu/tsongas/barilla-taylor/women-industrial-revolution.aspx

8. SynED. (2026, January 9). “New Report Applies Historical Pattern Analysis to AI Employment Disruption.” https://syned.org/2026/01/09/new-report-applies-historical-pattern-analysis-to-ai-employment-disruption/

9. World Economic Forum and LinkedIn. (2025, March). “Gender Parity in the Intelligent Age.” White Paper. https://www.weforum.org/publications/gender-parity-in-the-intelligent-age-2025/

10. UNESCO. (2024, March). “Challenging Systematic Prejudices: An Investigation into Bias Against Women and Girls in Large Language Models.” https://unesdoc.unesco.org/ark:/48223/pf0000388971

11. International Labour Organization. “Unpaid Care Work Prevents 708 Million Women from Participating in the Labour Market.” https://www.ilo.org/resource/news/unpaid-care-work-prevents-708-million-women-participating-labour-market

12. OECD. (2025, September). “Gender Gaps in Paid and Unpaid Work Persist.” https://www.oecd.org/en/publications/gender-gaps-in-paid-and-unpaid-work-persist_25a6c5dc-en/full-report.html

13. OECD. (2024, December). “Training Supply for the Green and AI Transitions.” https://www.oecd.org/content/dam/oecd/en/publications/reports/2024/12/training-supply-for-the-green-and-ai-transitions_e75ff953/7600d16d-en.pdf

14. SkillsFuture Singapore. (2024). “SkillsFuture Level-Up Programme.” https://www.skillsfuture.gov.sg/

15. European Commission. (2024). “Regulation (EU) 2024/1689: The Artificial Intelligence Act.” Official Journal of the European Union.

16. Women in AI. (2025). “Mind the Gap: AI Literacy Requirements Under the EU AI Act and the Gender Divide.” https://www.womeninai.co/post/mind-the-gap-ai-literacy-requirements-under-the-eu-ai-act-and-the-gender-divide

17. Council of the European Union. (2025, June 19). “Council Calls for Targeted Efforts to Advance Gender Equality in the AI-Driven Digital Age.” https://www.consilium.europa.eu/en/press/press-releases/2025/06/19/council-calls-for-targeted-efforts-to-advance-gender-equality-in-the-ai-driven-digital-age/

18. TIME Magazine. (2026, January). “The IMF's Kristalina Georgieva on the AI 'Tsunami' Hitting Jobs.” https://time.com/collections/davos-2026/7339218/ai-trade-global-economy-kristalina-georgieva-imf/

19. McKinsey & Company. (2024). “Women in the Workplace 2024: The 10th Anniversary Report.” https://www.mckinsey.com/featured-insights/diversity-and-inclusion/women-in-the-workplace

20. World Economic Forum. (2025). “Global Gender Gap Report 2025.” https://www.weforum.org/publications/global-gender-gap-report-2025/

21. OECD. (2024, December). “Algorithm and Eve: How AI Will Impact Women at Work.” https://www.oecd.org/en/publications/2024/12/algorithm-and-eve_0e889c45.html

22. Goldin, C. (2023). “Career and Family: Women's Century-Long Journey toward Equity.” Princeton University Press. Nobel Prize in Economics Citation: https://www.nobelprize.org/prizes/economic-sciences/2023/goldin/facts/

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Tim Green UK-based Systems Theorist & Independent Technology Writer

Tim explores the intersections of artificial intelligence, decentralised cognition, and posthuman ethics. His work, published at smarterarticles.co.uk, challenges dominant narratives of technological progress while proposing interdisciplinary frameworks for collective intelligence and digital stewardship.

His writing has been featured on Ground News and shared by independent researchers across both academic and technological communities.

ORCID: 0009-0002-0156-9795 Email: tim@smarterarticles.co.uk

Our Father Who art in heaven Hallowed be Thy name Thy Kingdom come Thy will be done on Earth as it is in heaven Give us this day our daily Bread And forgive us our trespasses As we forgive those who trespass against us And lead us not into temptation But deliver us from evil

Amen

Jesus is Lord! Come Lord Jesus!

Come Lord Jesus! Christ is Lord!

In Summary: * Listening now to the “Spurs Countdown” pregame show ahead of tonight's home game vs. the visiting Phoenix Sun. I've got all the prep work done for tomorrow's afternoon appointment with my Retina Doc. Though I “could” watch the Spurs game on TV tonight, I'll settle for the radio instead. Easier on the eyes, easier on the mind.

Prayers, etc.: * I have a daily prayer regimen I try to follow throughout the day from early morning, as soon as I roll out of bed, until head hits pillow at night. Details of that regimen are linked to my link tree, which is linked to my profile page here. Starting Ash Wednesday, 2026, I'll be adding this daily prayer as part of the Prayer Crusade Preceding SSPX Episcopal Consecrations.

Health Metrics: * bw= 229.06 lbs. * bp= 123/76 (69)

Exercise: * morning stretches, balance exercises, kegel pelvic floor exercises, half squats, calf raises, wall push-ups

Diet: * 06:00 – 1 banana * 07:00 – toast and butter, crispy oatmeal cookies * 11:00 – 2 bowls of home made beef and vegeable soup, 1 bean and cheese breakfast taco * 15:00 – 1 fresh apple * 17:30 – snacking on cheese

Activities, Chores, etc.: * 04:30 – listen to local news talk radio * 05:30 – bank accounts activity monitored * 05:45 – read, pray, follow news reports from various sources, surf the socials, and nap * 14:30 – update med list for tomorrow's drs. appointment * 15:00 – listen to The Jack Riccardi Show * 17:00 – listening to The Joe Pags Show * 18:30 – tuning the radio to the Radio Home of the Spurs for full coverage of tonight's game

Chess: * 12:05 – moved in all pending CC games

The Sting of Heaven

April to make notice A prairie dawn to hold And noticing days of pain Fortitude in trust and prayer A difference of peace within- And go in, Victory’s pounce on bits of grass Waking the heights to fiber Sympathies in trust to better men And Don seeks a deal Where there isn’t one to carry Each cast remissions by night This target is a season fair to view And in summary- An asteroid Screaming at you in sickness Four times per hour The duty cam proposed Chariots and missions and the missed A war or two to right But nothing great the poison touch There is simple real- and friends of the enemy To carry her first- To apprehensions, maybe The police won at six and merriness applies- The Victory of Winfrey standing near Without the wrecking study Across to the open end of Weir A colossal day at war- in trust to Gore and the perpetua Sinking ships signing Crosses to be labeled With one echo in this stream And a world without words For time to see And give us men And take this war, compatriot And seize the Holy Blessing As we breathe- Even fiction shall know Because of her- We walk in respect And carry our tally To this field.

5 February 2026

Stuck star: returned to the star image in the studio today after the last go at it didn’t work. That’s something I’ve found myself doing for the first time—returning to elements/motifs from failed paintings and re-deploying them. Used to treat references that led to inert paintings as dead weight, but it’s nice to now see that unsuccessful work really can be bent into more interesting shapes. In this case it was by paring down; this one even more than Plane. It’s a small pink star floating near the middle of a panel and sort of spiderwebbing out over a sky blue blotch of watercolor. Now that I think about it, the spiderwebbing feels related to a Lois Dodd painting (Spider Web with Clover and Grass, 2004) I've looked at a lot this week after Louis Block wrote about it in the Brooklyn Rail (it's included in the retrospective he covered). Anyway, I think I like the questions it is asking. Which seem to circle around stability, projection (I see a facade), order, and control.

S.N.I.t. ; Tom Waits – I don't wanna grow up

een Van Voorbijgaande Aard omzetting door …

Jim Waits II – I don't wanna glow up [aka the lightbulb rant]

Bloed Link https://youtu.be/CWh4xHeFMIQ?si=f_uBc4LSIZVdde0z

When daytime dispenses most of its light I don't wanna glow up There is nothing that looks better bright I don't wanna glow up Take a look at yourself without clear sight Get a feel for the shape of things Rediscover boundless joys of the pitchblack night

People change when darkness comes to play I don't wanna glow up I prefer black or very deep dark grey I don't wanna glow up In my view nervous fiddling always remains never a reason to stop workin' in yet work should only be done in the light of day

I'm not gonna show any handle or button I don't wanna glow up I don't wanna light up and shine on No I don't wanna glow up I don't wanna shed it anymore I don't wanna burn in that core I don't wanna lit up any store I don't wanna stand out on any shore I don't wanna be part of every chore I don't wanna be the excuse for a many more I don't wanna glow up

When I'm around every darkness turns light I don't wanna glow up I don't wanna keep you up evening and night No I don't wanna glow up I'd rather be living in full gloom Not be present in every corner of a room Dark is not the same as imminent doom I don't wanna be a stand in for the moon Become a beacon for a ship of loons

You can never see how daylight fades I don't wanna glow up Or experience new dawn on early days I don't wanna glow up Become a shining example in every town I don't wanna be there for darkness to drown I don't wanna be everywhere all night a stupid example of stray sunlight The suns still up not a shadow looms they feel a luminous presence in the room the first sign of diminishing light then boom looks like I can never take over too soon I don't wanna glow up

1. Place your thumb at the open end of the pin.
2. Place your index and middle fingers on either side of the closed end.
3. Use your index and middle fingers to push the hair toward your thumb.

This opens up the pin so that hair doesn’t snag. I don’t know if this is necessary for all hair types, but with my fine, thin hair, I always regret it if I don’t use this method.

There are moments in history when the world seems to hold its breath, when the atmosphere itself feels heavy with unspoken questions, and when even the most grounded believers admit that something in the spiritual realm feels different. This article was born out of that tension, out of the reality that millions of people are asking whether the Antichrist is alive right now, whether the signs of Revelation are unfolding behind the noise of global confusion, and whether the final chapters of the story have begun turning without anyone announcing the shift. When we look at the convergence of events—geopolitical instability, rapid technological advancement, moral collapse, global surveillance, financial systems merging into digital control, and unprecedented spiritual deception—it is no wonder that even the most skeptical minds are asking if prophecy is no longer a distant warning but a present reality. Yet the mistake many people make is to rush to identify a single politician or a single nation or a single crisis as the key, when the Bible never reduces the Antichrist to a shallow guess or a sensational headline. Instead, Scripture paints a nuanced, layered, spiritually intelligent portrait of what the Antichrist spirit has always been, what the final Antichrist will ultimately be, and how God has already equipped His children to discern the truth long before the world even notices something is happening. The goal of this article is not to make anyone afraid, nor to provoke panic, nor to sensationalize the end times for attention. The goal is to help believers understand what the Bible actually says, what prophecy reveals, how these truths matter for your daily walk with God, and why spiritual readiness matters far more than predicting dates and names. When you finish this study, you will not just know what the Antichrist is or what the Mark of the Beast represents—you will know why God revealed these things in the first place, why warning is a form of mercy, and why those who walk in truth are never at the mercy of deception.

Whenever people raise the question of the Antichrist, many instinctively think of a political leader, a world ruler with charisma, influence, and global reach. While this is part of the biblical picture, it is not the whole of it, and that incomplete view leaves people vulnerable to misunderstanding the deeper spiritual reality at play. The Antichrist does not simply emerge from nowhere; he rises into a world already softened by confusion, primed by deception, conditioned to accept what once would have been unthinkable, and wearied by uncertainty to the point where people cling to any voice offering stability. Scripture reveals that the Antichrist spirit has been active for centuries, shaping culture, bending truth, blurring lines, and repositioning the world gradually so that when the final expression of that spirit appears, most of humanity will not resist him—they will welcome him. This alone should challenge every believer, because it means the true danger is not the moment the Antichrist shows up but the years preceding his rise when the world is being discipled by darkness without even realizing it. When Jesus warned that deception would increase so dramatically in the last days that even the elect would be tempted to fall, He was not exaggerating; He was revealing the intensity of the spiritual battle that would define the final chapter. The Antichrist is not primarily a political idea but a spiritual counterfeit designed to mimic Christ’s authority without Christ’s truth, Christ’s compassion without Christ’s holiness, and Christ’s leadership without Christ’s surrender to the Father. Understanding this is crucial, because the closer the world gets to the end, the more people will confuse emotional sincerity with spiritual truth and human unity with godly righteousness. The Antichrist will not seem evil when he appears; he will seem like everything the world has been longing for, and that is precisely the danger Scripture warns of.

One of the most misunderstood parts of prophecy is the number 666, a symbol that has been hijacked by fear, superstition, Hollywood dramatization, and endless speculation. Yet the Bible never presents 666 as a mystical curse or a random number chosen for dramatic effect; it represents the fullness of human imperfection, the completion of man without God, the final expression of fallen humanity attempting to replace divine authority. The number six in Scripture represents humankind, created on the sixth day, always incomplete without the seventh day of divine rest and perfection. When Revelation identifies the Beast with three sixes, it is expressing the reality of a system and a leader entirely rooted in humanity’s pride, humanity’s rebellion, and humanity’s attempt to become its own savior. That is why the Mark of the Beast is not simply about a tattoo, a chip, or a digital code—it is about allegiance, identity, and the internal surrender of one’s loyalty to a system that sets itself up as god. Technology may be involved, economics may be involved, government may be involved, but the core issue is spiritual long before it is technological. People will not take the Mark merely because of convenience or pressure; they will take it because they have already aligned their hearts with the worldview the Beast represents. When believers understand this, fear dissolves, because no one accidentally receives the Mark, no one takes it by trickery, and no one is forced into eternal consequence without full spiritual clarity. The Mark is the final outward expression of an inward decision, and the Bible reveals it not to terrify believers but to warn them never to let their hearts drift toward spiritual compromise.

The question that echoes through every generation is whether we are living in the last days, and while no one can claim the authority to declare God’s timeline, Scripture does give unmistakable patterns that allow believers to recognize when the world is nearing a prophetic turning point. Jesus told His disciples that there would be wars and rumors of wars, but that these by themselves were not the sign; rather, they were the beginning of birth pains. Birth pains intensify with time, increase in frequency, and move with purpose toward an unavoidable conclusion. When we consider global instability, pandemics, unprecedented natural disasters, economic uncertainty, and moral decline, it is difficult to argue that the world is moving toward peace, stability, morality, or divine order. Instead, the systems of the world appear to be groaning under the weight of their own rebellion, revealing a creation longing for redemption. Jesus also warned that lawlessness would increase, love would grow cold, and believers would be hated for His name. These are not hypothetical warnings but realities we can witness almost daily as truth becomes optional, morality becomes fluid, faith becomes mocked, and spiritual deception becomes normalized. Yet even in the heaviness of these signs, there is a quiet hope, because Jesus told believers that when these things begin to unfold, they should lift their heads—not in fear but in anticipation—because redemption draws near.

Another sign Scripture emphasizes is the rise of false prophets and false teachers, not outside the church but inside it. This may be the most sobering warning Jesus ever gave about the end times because it reveals how spiritual confusion will spread—not by attacking the church from the outside but by infiltrating it from within. Paul warned that there would come a time when people would not endure sound doctrine but would gather teachers who say what they want to hear. He warned that deception would not come dressed in obvious rebellion but would be wrapped in what looks spiritual, compassionate, progressive, or enlightened. False teaching does not ignore Scripture; it twists it, reshapes it, or removes its sharp edges so that it becomes palatable to culture instead of transformational to the soul. The Antichrist system thrives on compromised Christianity, because a faith stripped of truth cannot stand against deception. When believers anchor themselves in Scripture—not headlines, not emotions, not trends—they develop a discernment that cannot be manipulated, a spiritual stability that cannot be shaken, and a clarity that cannot be clouded by cultural confusion. Discernment is not suspicion; it is wisdom born from intimacy with God. Those who walk closely with Christ will recognize deception long before it announces itself, because truth has a sound, a weight, an authenticity that counterfeits can never imitate.

Another dimension of the Antichrist often overlooked is the way he will unify the world, not by force initially but by offering solutions to global crises. Revelation describes him as a man who astonishes the world, a leader whose influence seems supernatural, whose rise feels inevitable, and whose appeal transcends political, cultural, or national boundaries. People will admire him not because he threatens them, but because he seems to offer the peace, stability, and direction the world has been starving for. This is why Scripture warns that he will deceive many; deception always works best when it comes wrapped in what people think they need. When the world is tired of conflict, he will offer peace. When the world is exhausted by division, he will offer unity. When the world is fearful of economic collapse, he will offer stability. But what begins as a political solution becomes a spiritual counterfeit, because he ultimately demands not just loyalty but worship. Humanity’s deepest temptation has always been to worship something that looks like salvation but is actually self exaltation in disguise. The Antichrist does not simply demand authority; he demands the throne of the human heart, and that is why Scripture warns believers to stay awake spiritually, because spiritual sleepiness is the soil in which deception grows.

The most sobering truth about the Antichrist’s rise is that it will not feel like a hostile takeover but a gradual surrender where people exchange truth for comfort and conviction for convenience. Humanity has always been vulnerable to the promise of a savior who requires nothing, challenges nothing, and affirms everything, and that vulnerability becomes amplified in periods of global uncertainty. When people are desperate for answers, they often stop questioning the source of the answers, and when they are tired of chaos, they will accept any voice that promises order. The Antichrist’s influence comes from the world’s hunger for direction, its need to feel secure, and its longing to believe in something greater than the systems that keep failing. This is why Scripture emphasizes watchfulness, discernment, and spiritual sobriety, because the difference between truth and deception becomes razor-thin when the world is searching for peace at any cost. Many people imagine that resisting the Antichrist requires dramatic heroism, but in reality it requires quiet conviction, consistent obedience, a heart that refuses to compromise, and a mind anchored in God’s Word. Deception thrives when believers become passive, but it loses its power when believers refuse to trade eternal truth for temporary stability.

Another important truth that often goes unspoken in conversations about end times is that God is not panicking about the Antichrist, Revelation, or global collapse. God does not reveal prophecy to frighten His people but to reassure them that He has already written the ending long before humanity reaches it. Every prophecy concerning the end is a declaration of sovereignty, a reminder that history is not spiraling out of control but unfolding exactly as God said it would. When believers understand this, fear shifts into clarity and panic transforms into preparation. The Book of Revelation is not a horror story designed to terrify Christians; it is a victory story unveiling the supremacy of Christ and the defeat of darkness. Yet people often read it through the wrong lens, focusing on the Antichrist instead of the returning Christ, obsessing over the Beast instead of the Lamb, and studying the Mark instead of examining their own hearts. The enemy would love nothing more than for believers to fear prophecy instead of learning from it, because fear keeps people spiritually paralyzed, while understanding empowers them to stand firm. Prophecy is not a puzzle meant to confuse believers but a warning wrapped in mercy, offering insight so God’s people can navigate the final days with confidence, courage, and clarity.

The signs of the times are not meant to entertain the curious but to awaken the spiritually asleep. Jesus repeatedly told His followers to watch, to stay alert, to understand the times, and to recognize the patterns that would unfold before His return. These signs include deception, division, moral decay, widespread lawlessness, and a world increasingly aligned against God’s truth. These patterns are not new, but their intensity, frequency, and global reach are unlike anything previous generations experienced. When we see truth being redefined, identity being rewritten, morality being inverted, and spiritual counterfeits rising in every sphere, it becomes clear that the world is approaching a tipping point. Scripture does not present this as a coincidence but as a coordinated spiritual shift preparing humanity for the final deception. Yet Jesus also emphasized that even in the midst of these signs, the Gospel would be preached to all nations before the end comes. In other words, the signs are not just warnings; they are opportunities. They remind believers that time is short, that the mission is urgent, and that every moment matters in the eternal story God is writing across the earth.

One of the hardest truths for believers to accept is that spiritual deception does not appear evil at first glance. It appears compassionate, logical, progressive, and appealing. It flatters the human ego by offering a version of truth that does not require repentance, sacrifice, transformation, or obedience. It offers spirituality without surrender, purpose without holiness, and enlightenment without accountability. This is precisely why the Antichrist system will flourish, because it mirrors the desires of the flesh while masking itself as divine wisdom. Many people think they are too grounded to be deceived, but Jesus warned that deception will become so sophisticated that even the elect would be tempted. The safeguard is not intelligence, religious knowledge, or personal strength; it is a heart fully anchored in Christ, a life shaped by truth rather than trends, and a spirit sensitive to the leading of God rather than the pressure of culture. The end-times battle is not fought on political stages or digital platforms; it is fought in the human heart, where allegiance, identity, and loyalty are formed long before they are expressed.

The Mark of the Beast is another topic that has been widely misunderstood, often portrayed as a dystopian symbol rather than a spiritual revelation. Revelation does not describe the Mark as an accidental mistake or an unavoidable trap; it describes it as a conscious act of allegiance. Technology may play a role, but technology is not the Mark. The Mark is the outward expression of inward loyalty to a world system that rejects God and exalts human power. It represents a heart that has chosen to follow a leader who promises security at the cost of surrendering spiritual truth. This means no believer will accidentally take the Mark, no believer will unknowingly be condemned, and no believer walking with God will be deceived into eternal consequence. The Mark is not about a microchip, a vaccine, or a digital ID; it is about worship and allegiance. When people fear the Mark, it reveals that they do not yet understand the mercy and clarity of God’s warnings. God does not trick His children. He equips them. He warns them. He guides them. And He ensures that those who belong to Him will recognize deception long before it approaches their door.

A crucial theme throughout Revelation is that the Antichrist’s rise is permitted, not because God is powerless, but because God is directing history toward a final confrontation between truth and deception. The Antichrist’s power is temporary, fragile, and limited. His influence exists only within the boundaries God allows, and Scripture reveals that his time is short. This means the Antichrist is not the most powerful figure in the final days; Christ is. The entire narrative of Revelation demonstrates that the enemy cannot act outside God’s sovereignty, cannot extend his influence beyond God’s timeline, and cannot overcome those who remain faithful to God. For believers, this changes everything. Instead of approaching prophecy with fear, they can approach it with reverence, understanding that God has already guaranteed victory. Spiritual preparation is not about hiding from the world but about standing firm in truth while the world loses its footing.

Many people wonder whether the Antichrist is alive today, and while Scripture does not give dates or identities, it does reveal patterns that indicate the world is moving rapidly toward prophetic fulfillment. Consider the normalization of global surveillance, the transition toward digital currency, the merging of governments through international alliances, and the rapid erosion of moral and spiritual foundations. Consider the growing hostility toward biblical truth, the rise of counterfeit spirituality, and the increasing tension in the Middle East, a region Scripture repeatedly identifies as central to end-times events. When we look at these patterns collectively, not individually, the message becomes clear: the world is being prepared for the final act of human history. Whether the Antichrist is alive today is less important than whether believers are awake today, whether they are spiritually grounded, and whether they are living with the kind of clarity that sees through deception instead of being shaped by it. The enemy’s greatest strategy has never been aggression; it has always been distraction, because distracted believers become spiritually ineffective and spiritually unaware.

One of the most overlooked aspects of Revelation is that while the world will grow darker, the church will grow brighter. Throughout Scripture, God often allows darkness to increase so that the contrast between truth and deception becomes unmistakable. As deception rises, discernment rises in those who walk with God. As lawlessness increases, holiness becomes more radiant in those who remain faithful. As the world searches for counterfeit hope, the truth of Christ becomes more compelling, more necessary, and more undeniable. The end times are not just about judgment but about awakening. They are about God shaking the world so people can see what they have been blind to, hear what they have ignored, and turn to the truth they have resisted. In this sense, prophecy is a final act of mercy, not cruelty, because God warns before He judges and invites before He corrects.

The question every believer must ask is not whether we are living in the last days but whether we are living ready. Readiness is not fear-driven; it is faith-driven. It is a posture of the heart that remains anchored in truth even when culture shifts, even when pressure rises, and even when deception becomes sophisticated. Readiness is choosing intimacy with God over the noise of the world, choosing Scripture over speculation, choosing holiness over compromise, and choosing discernment over distraction. The Antichrist does not rise in a spiritually prepared world; he rises in a spiritually sleepy one. This is why Jesus repeatedly urged His followers to watch, to stay awake, and to avoid becoming weighed down by the cares of life. The greatest danger in the end times is not persecution or tribulation; it is spiritual apathy. A believer who is awake cannot be deceived. A believer who is grounded cannot be shaken. A believer who is surrendered cannot be claimed by any counterfeit authority.

When we look at the Book of Revelation through the lens of God’s character, we discover that the entire narrative leads to restoration, not destruction. God is not preparing the world for defeat but for renewal. He is not leading His people into confusion but into clarity. He is not unveiling prophecy to overwhelm believers but to empower them with understanding so they can stand firm in turbulent times. The Antichrist is a temporary figure. The Kingdom of God is eternal. The Beast rises for a moment. The Lamb reigns forever. The world trembles for a season. The people of God inherit a kingdom that cannot be shaken. This is why believers must never approach end-times prophecy with fear; they must approach it with confidence, because the final chapter of human history is not about the rise of evil but the triumph of Christ.

The most important truth for every believer to carry into the future is that God has not left them unprepared. He has given His Spirit, His Word, His warnings, and His promises. He has revealed the patterns of deception long before they arrive so that no believer is caught unaware. He has outlined the behaviors, attitudes, and spiritual conditions that will mark the last days so believers can navigate them with wisdom instead of confusion. He has shown that victory belongs to those who endure, those who remain faithful, and those who refuse to compromise their allegiance to Christ no matter how seductive the world becomes. The end times are not a story of fear for God’s people; they are a story of refinement, resilience, and revelation. Every prophecy whispers the same truth: God is sovereign, God is faithful, and God finishes what He starts.

For those wondering what to do next, the answer is surprisingly simple. Stay close to God. Stay grounded in Scripture. Stay aware of the times without becoming consumed by them. Stay faithful in the ordinary moments so you are strong in the extraordinary ones. Stay anchored in truth even when the world calls truth a threat. Stay tenderhearted so your love does not grow cold. Stay bold so your witness does not fade. And above all, stay surrendered so the Spirit of God can shape you into someone who stands firm in a world that is collapsing. The Antichrist may rise, but he cannot overcome a believer whose heart is fully given to Christ. Darkness may increase, but it cannot extinguish the light God placed within His people. Deception may spread, but it cannot claim those who walk in truth.

This world is approaching its final act, but for believers, that final act is not the end of the story; it is the beginning of eternity. The signs are not meant to crush us but to remind us that Christ is near. The warnings are not meant to terrify us but to keep us spiritually awake. The prophecies are not meant to confuse us but to give us clarity. God is not sounding an alarm of hopelessness but a call to readiness, revival, and unwavering faith. The Antichrist may be here soon, but Christ is coming sooner. The Beast may rise for a moment, but the Lamb returns forever. And when Christ appears, every deception collapses, every counterfeit dissolves, and every believer who remained faithful will hear the words that matter more than any prophecy, any prediction, or any headline: Well done.

Your friend, Douglas Vandergraph

Watch Douglas Vandergraph’s inspiring faith-based videos on YouTube https://www.youtube.com/@douglasvandergraph

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My basketball game before bed tonight won't be as early as I'd like it to be, and it won't be a college game as my night games usually are. Instead I'll be listening to (or maybe watching) an NBA game. The Phoenix Suns will be coming to San Antonio to play my Spurs. Go Spurs Go!

And the adventure continues.

Student unions are supposed to be uncomplicated in principle. Students pay fees. Those fees fund services, events, advocacy, and the infrastructure that makes campus life livable. When something goes wrong, explanations follow. But explanations are always secondary. The numbers come first.

The Kwantlen Student Association’s 2025 financials tell a story that is just too difficult to soften. The association’s core operations ran a deficit of more than $2 million. Not because students stopped paying fees. Membership revenue largely came in as expected. The problem was spending.

Image: The 2025 December budget released by the Kwantlen Student Association, under the oversight of 2025 VP Finance and Operations Manmeet Kaur.

Legal and professional fees were budgeted at roughly $200,000. Actual spending approached $800,000 — nearly four times what had been approved. Lawyers are sometimes necessary. Contracts require review, disputes require counsel, risk must be managed. But when legal fees rival the cost of entire student programs, they cease to look incidental. They begin to look structural.

A budget cannot explain why legal costs exploded. It simply records that they did. But a reasonable interpretation follows:

Strategic decisions appear to have been increasingly outsourced to counsel rather than resolved transparently within elected governance.

This is what happens when an Executive Director who was not properly vetted and allegedly was deemed to have overexaggerated their experience is hired to lead. In 2023, resigned counsel David Borins of Borins & Company allegedly informed then KSA president Abdullah Randhawa that hiring his friend was problematic:

Abdullah [Randhawa],

There is nothing in your email below that changes the view expressed in my letter of December 6, 2023. You had previously advised me in September 2023, both in discussions directly with you and when we spoke to Chris Girodat together on a Teams meeting on September 14, 2023, that Timothii Ragavan is a friend of yours. You admitted that your conduct in attempting to influence Mr. Girodat, and others, to see Mr. Ragavan be hired as ED, was inappropriate. You claimed that you had misunderstood your obligations based on your inexperience, but that if given another chance, you would allow Mr. Girodat to carry out his obligations without interference.

It is the same this time around, you are still in a conflict of interest as you actively participated in Mr. Ragavan being selected as the new ED. Moreover, you assured me when we spoke on Teams on Monday December 4, 2023 that the ED hiring committee was only considering candidates that Chris Girodat had short-listed. As you are aware, Mr. Ragavan was not short-listed. In fact, he was rejected as an ED candidate by Mr. Girodat for lacking experience and because Mr. Girodat felt that Mr. Ragavan had exaggerated his experience on his resume by claiming to have held Executive Director positions in the past when he clearly had not. Yet, on a suspiciously short timeline, all while entirely excluding Mr. Girodat and any external advisers from assisting with the process, you went ahead and oversaw Mr. Ragavan being hired as ED. Mr. Gregory, as a non-voting member of the Committee was also excluded.

All of that said, I would very much like to see the KSA properly governed. I have a deep knowledge of the KSA and I believe I can assist with that stated goal. So, if you want to discuss the conditions under which I would consider being retained once again by the KSA, I would only do so if you agree that KPU administration is part of that discussion. This is because, in the current environment of the KSA (i.e. – no experienced or objective KSA management), my view is that to ensure the proper governance of the KSA, the University's assistance and oversight at this point in time is essential. If this is acceptable to you, (i.e. – that KPU be involved in a discussion regarding the possibly of KSA retaining Borins & Company once again as legal counsel), please advise by return email and a discussion can be commenced.

In closing, I want to be clear, Borins & Company is currently not serving as legal counsel to the KSA and we are not in this email, or otherwise, providing any legal assistance or advice to the KSA.

Regards,

David Borins

Student money, in that case, is no longer primarily funding services. It is funding risk containment.

Compensation tells a similar story. Wages and benefits for elected officials reached nearly $950,000, well above projections. Staff wages climbed to approximately $1.56 million — dramatically exceeding budget. Compensation is not inherently suspect. Organizations require people. But when payroll expansion coincides with large operational deficits, scrutiny becomes unavoidable and mandatory. Students are entitled to ask whether staffing levels and compensation structures are aligned with actual service delivery.

What exactly was the return on investment (ROI) of such ballooning expenses? Did students actually gain anything meaningful or was it spent on the enrichment of only management, the board, and executives?

Meanwhile, parts of the service side appear comparatively restrained. Several student-facing budgets were underspent or barely executed at all. That contrast is striking. The association did not collapse under the weight of excessive bursaries or runaway mental-health programming. It collapsed while administration expanded.

Then there is the events budget. Approved at $250,000, actual spending surpassed $750,000 — roughly three times the limit that had been set. Overspending by a few percentage points is normal in complex organizations. Overspending by hundreds of percent suggests that budget ceilings were no longer functioning as ceilings. If approved limits can be exceeded by half a million dollars, it is fair to ask whether the approval process retains meaning. Why hasn’t associate President Shawinderdeep (Shawinder) Singh nor VP Finance and Operations Manmeet Kaur provided any significant explanations other than seemingly Chat-GPT-esque vague written statements placing the blame at previous boards? Considering many were either part of those previous boards, it is simply arguably a laughable cop-out.

Recent reporting has included statements from KSA officials outlining proposed adjustments for 2026: reductions in legal allocations, tighter controls, restructured authority over certain expenses. Those proposals may prove constructive. But they are forward-looking. Students evaluating the situation should distinguish between what is promised and what has already occurred. The deficit is not hypothetical. The legal invoices are not projections.

What ultimately matters is not whether each individual expense can be defended in isolation. Large organizations can justify almost any single line item. The deeper question is whether the pattern reflects a student services organization or an institution increasingly occupied with managing its own turbulence.

A student union is not a corporation. It has no shareholders demanding quarterly returns. Its legitimacy rests on trust — the assumption that compulsory fees are spent transparently and prudently in the collective interest of students. When budgets tilt heavily toward legal costs, administrative growth, and spending overruns while service delivery appears uneven, that trust erodes quietly but steadily.

This budget seems to be a fantastical farce. Case in point, the Grassroots Cafe. It has never been a historical moneymaker, yet the budget continues to overestimate its revenue and underestimate its cost. The cafe was always meant to provide low-cost, subsidized, meal options to the student body. It was never meant to be operated as a profitable business. In 2023, its gross profits were $127,445 and expenses were $356,520, creating a loss of $229,075. In 2024, its profit was even less at $105,409 with expenses at $222,403 generating a loss of $222,403.

Yet in the latest proposed budget, they projected a revenue of $435,000 and expenses of $233,000. What would justify such a dramatic change in revenue? Considering that revenue has not exceeded $220,000 in the last 7 years…

Students must hold KSA representatives offering this pattern of inconsistencies to task. This is simply unacceptable accounting.

Ultimately, the issue is not simply that too much money was spent. The issue is that too much of it appears to have been spent managing problems rather than creating value. Until spending controls regain credibility and governance regains clarity, students are left with a budget that reads less like a plan for representation and more like a record of institutional self-preservation.

And numbers, unlike statements, rarely exaggerate.

There is something about Luke 17 that feels like a quiet doorway into the heart of Jesus, because even though the chapter is packed with teachings that appear disconnected on the surface, the deeper you move through it, the more you realize He is stitching together a picture of what the Kingdom of God truly looks like when it walks into a world that thinks it already understands faith. Luke 17 forces us to confront the contrast between religious expectation and spiritual reality, between what people assume God should value and what God actually values in the unseen corners of the human heart. It pulls us into moments where faith is revealed not through dramatic gestures or public power but through humility, obedience, forgiveness, gratitude, awareness, and readiness. What makes this chapter so profound is how quietly Jesus delivers truths that carry cosmic weight, as if He wants the reader to absorb the Kingdom not through spectacle but through slow revelation. When you sit with these passages long enough, you begin to feel the tension between the way we live and the way we are called to live, and it is in that tension that the chapter becomes transformative. Luke 17 is not a chapter that shouts; it is a chapter that whispers until the whisper becomes impossible to ignore.

The chapter opens with Jesus teaching about offenses, and the way He frames this teaching immediately confronts a human tendency that has been alive in every generation: the ease with which people wound others and the difficulty of holding oneself accountable for those wounds. In these opening verses, Jesus refuses to soften the truth, saying that stumbling blocks will always exist in the world but warning that anyone who causes another person to fall into sin is placing themselves under a severe judgment. This is not a teaching rooted in fear but in responsibility, because Jesus is drawing attention to the unseen ripple effect of harmful words, careless actions, or hardened hearts. What He reveals is that spiritual maturity cannot exist in isolation; it always intersects with community, relationships, and influence. A person’s faith is not merely a private devotion but a presence that affects other lives. As He speaks, you can almost feel the weight of His call to integrity, His insistence that the way we treat others either reflects the Kingdom or opposes it. It becomes clear that the Kingdom of God requires a form of character that refuses to treat sin lightly, especially when that sin harms someone else’s spirit.

Yet Jesus does not stop with warning against causing harm; He immediately moves into the subject of forgiveness, which transforms His teaching into something both challenging and liberating. He tells the disciples that if someone sins against them seven times in a single day and repents each time, they must forgive without hesitation. In this moment, Jesus is not giving a mathematical limit to mercy but revealing the rhythm of heaven, where grace is not rationed but multiplied. Forgiveness in Luke 17 is not portrayed as a passive gesture but as a persistent spiritual discipline that refuses to let bitterness, pride, or resentment plant its roots in the soul. This teaching shows that forgiveness is not weak; it is powerful, because it requires the internal strength to release someone repeatedly, without demanding emotional repayment. Jesus is asking His followers to mirror the mercy of God, and He knows that such forgiveness stretches the human heart beyond its natural boundaries. It is no wonder the disciples respond by asking Him to increase their faith, because forgiveness this abundant is impossible without divine empowerment. Luke 17 reveals that forgiveness is not a transaction; it is a transformation that requires faith to move inward before it can move outward.

When Jesus answers their plea for increased faith, He does so with a statement that confronts the way people misunderstand spiritual strength. Instead of giving them a formula or technique, He simply tells them that if they had faith the size of a mustard seed, they could command a mulberry tree to uproot itself and be planted in the sea. This is one of those moments when Jesus takes something small and turns it into a symbol for something infinite, because He is not emphasizing the size of faith but the nature of it. A mustard seed is tiny, but it is alive, active, and capable of extraordinary growth. Jesus wants His disciples to understand that faith is not measured by outward display but by inward authenticity; real faith, even in its smallest form, carries transformative power because it is aligned with the authority of God. What He reveals is that a heart genuinely rooted in faith can accomplish what appears impossible, not because of human effort but because of divine partnership. This shifts the focus from trying to build enormous faith to living with honest faith, faith that may look small to others but is anchored in surrender, trust, and obedience. Luke 17 dismantles the idea that spiritual power is reserved for the few and instead teaches that power emerges wherever even the smallest seed of faith takes root.

After addressing faith and forgiveness, Jesus transitions into a parable that many overlook, yet it contains one of the most important truths about discipleship. He speaks of a servant who comes in from working in the field and is not thanked immediately or served by the master but is expected to continue fulfilling his responsibilities. Jesus uses this imagery to remind His followers that obedience to God is not a matter of spiritual entitlement or the pursuit of recognition. True discipleship is not fueled by a desire for applause but by love, humility, and devotion. What Jesus is revealing is that obedience is not a performance; it is a posture. A servant does not demand reward for doing what is right, and a disciple does not require accolades for following God. This teaching calls believers to live with a spirit of humility that understands obedience as a natural response to God’s goodness rather than as a means of earning validation. Luke 17 exposes the pride that often hides beneath religious activity and invites the heart into a deeper sincerity, where the motivation for obedience is born from gratitude rather than ambition.

The chapter then shifts into the story of the ten lepers, which is one of the most striking encounters in all the Gospels because it reveals both the generosity of Jesus and the scarcity of gratitude among those He blesses. As Jesus enters a village, ten men with leprosy cry out to Him for mercy, and without hesitation, He instructs them to show themselves to the priests. It is only as they go that they discover they are healed, a miracle that requires them to walk in obedience before they see the result. Yet what stands out is that only one of them returns to thank Jesus, and this man is a Samaritan, someone society would have expected to be the least likely to return. This moment reveals the heart of gratitude as an act of recognition, awareness, and relationship. The nine who continue on may have received healing, but the one who returned received something deeper: connection. Jesus asks where the others are, not because He needs their appreciation but because gratitude reveals a heart that sees God clearly. Gratitude is not simply saying thank you; it is the act of turning back toward the One who gave the gift. Luke 17 shows that miracles can be missed spiritually even when they are experienced physically, because transformation requires more than receiving a blessing—it requires recognizing the One who gave it.

This encounter sets the stage for the next portion of the chapter, where Jesus is asked by the Pharisees when the Kingdom of God will come. His answer transforms the entire narrative because He tells them the Kingdom is not something that arrives visibly or dramatically but is already present among them. This statement challenges the human desire for spectacle, timelines, predictions, and physical markers that prove God is moving. Jesus reveals that the Kingdom does not arrive through outward signs but through inward presence, through the quiet transformation of the heart, through the way God’s authority permeates the lives of those who are willing to see Him. People have always wanted a God who announces Himself with thunder, but Jesus insists that God often arrives as a whisper, hidden in humility, kindness, forgiveness, gratitude, repentance, and faith. The Kingdom is not distant; it is near. It is not abstract; it is present. Luke 17 teaches that the Kingdom cannot be confined to buildings, rituals, or traditions because it is already standing in the middle of human life, waiting for the eyes that can perceive it.

Jesus then turns to His disciples and speaks of the days of the Son of Man, warning them that the future will not unfold according to human expectations. He tells them that many will wish to see His return but will be misled by claims and false announcements, emphasizing that His coming will be unmistakable and impossible to counterfeit. He draws comparisons to the days of Noah and the days of Lot, describing people who busied themselves with ordinary life—eating, drinking, marrying, building, buying—while completely unaware that divine judgment was approaching. These descriptions are not meant to inspire fear but to awaken awareness, because Jesus wants His followers to understand that spiritual readiness does not come from studying signs but from living in a state of daily alignment with God. The people in Noah’s time and Lot’s time were not condemned for their activities but for their blindness, their unwillingness to perceive that their entire lives were drifting away from God while they focused on earthly routines. Luke 17 calls the believer to live with vision, to recognize that the Kingdom is not something to prepare for someday but something to embody today.

As Jesus continues, He teaches that those who cling too tightly to their lives will lose them, while those who release their lives for His sake will preserve them. This truth challenges the world’s obsession with self-preservation, self-promotion, and self-definition because it reveals that the life God gives can only be embraced through surrender. The more a person attempts to control, manage, accumulate, and protect their own life, the more they drift away from the life God intends for them. Jesus draws attention to Lot’s wife, who looked back and in doing so revealed a divided heart—a heart that wanted deliverance but also longed for what God was calling her out of. Luke 17 teaches that backward longing can be just as dangerous as outright rebellion, because it prevents the soul from fully stepping into the freedom God is offering. Jesus is showing His followers that the cost of discipleship is not loss but liberation, yet that liberation requires the courage to release whatever binds the heart to a lesser life.

When Jesus continues describing the separation that will come in the days of the Son of Man, His words carry a solemn beauty that pulls the reader into the reality that faith is always lived on multiple layers at once. He speaks of two people lying in one bed, two women grinding grain together, two people working in the same field, and how one will be taken while the other remains. These images show that proximity is not the same as spiritual connection, and external sameness is not the same as internal readiness. People may share routines, spaces, and moments without sharing the same heart posture toward God. Jesus is revealing that what ultimately distinguishes a person is not outward appearance or social association but the hidden orientation of the soul. Luke 17 reminds believers that it is entirely possible to stand next to the things of God without ever entering into them, to walk beside His presence without recognizing it, and to move through spiritual environments without allowing them to transform the heart. This is not a warning meant to frighten; it is a call to authenticity, urging the soul to cultivate a faith that is not dependent on external structures but rooted deeply in personal relationship and daily surrender.

As the disciples process these profound teachings, they ask Jesus a final question: “Where, Lord?” His response feels cryptic on the surface—He says that where the body is, the vultures gather—but beneath it is a truth about discernment that ties the entire chapter together. Jesus is telling them that spiritual decay always reveals itself through its consequences. Wherever people abandon God, wherever truth is replaced by pride, wherever spiritual life is traded for moral emptiness, the signs become visible in the breakdown of relationships, the collapse of integrity, the erosion of compassion, and the rise of self-centeredness. In the same way that vultures circle what is dying, the symptoms of a dying spiritual culture rise where the presence of God is resisted or rejected. Jesus is urging His disciples to recognize the spiritual atmosphere around them, not through sensational predictions or dramatic signs but through the patterns of life, the condition of the heart, and the presence or absence of God’s character within a community. Luke 17 becomes a guide for discernment, teaching believers to identify the subtle shifts that indicate either spiritual health or spiritual decline.

When you look at the full arc of Luke 17, you discover that Jesus is not giving a single lesson but a series of interconnected truths that sculpt the inner life of a disciple. He addresses forgiveness, faith, humility, gratitude, vigilance, surrender, and discernment because these are the foundations of a life that reflects the Kingdom. Each teaching reveals a different dimension of spiritual maturity, and together they form a portrait of the kind of life God invites His people to live. Forgiveness cleans the heart of bitterness. Faith removes limitations. Humility removes pride. Gratitude opens awareness. Vigilance guards the soul. Surrender releases divine purpose. Discernment protects spiritual vision. These are not religious concepts; they are spiritual tools that shape the way a believer moves through the world. Luke 17 is not meant to be studied and admired from a distance; it is meant to be lived with intention, courage, and depth.

One of the most powerful threads running through Luke 17 is the way Jesus strips away the illusions that often distract people from genuine spiritual growth. He reveals that the Kingdom does not arrive through spectacle, dramatic signs, or outward displays of power but through the quiet transformation of the heart. That is why the Pharisees, who studied Scripture intensely, could miss the presence of the Kingdom standing right in front of them, while a Samaritan leper—someone society dismissed—could recognize Jesus, fall at His feet, and be transformed not only physically but spiritually. Luke 17 reinforces that God is not looking for the proud, the polished, or the self-assured; He seeks those who have eyes to see, ears to hear, hearts to perceive, and spirits willing to respond. The people who think they already understand God often misunderstand Him the most, while the people who come in humility discover revelation that cannot be gained through intellect alone. The Kingdom has always belonged to those willing to approach it with surrender rather than superiority.

Another profound reality that emerges from Luke 17 is that gratitude is not a small virtue but a spiritual force that shapes how a person experiences God. The Samaritan who returns to thank Jesus reveals something that stretches far beyond basic manners: he models awareness, intention, and relational connection. Gratitude is not passive; it is a way of seeing. It sharpens spiritual vision, opens the heart to more of God, and creates space for deeper revelation. The nine who continued on were healed in their bodies, but only the one who returned was healed in his perspective. Jesus responds to him not with disappointment in the others but with affirmation for the one who chose to recognize the source of his blessing. Gratitude becomes the posture that positions a person to receive not just miracles but meaning. Luke 17 teaches that it is entirely possible to receive God’s gifts yet miss God Himself unless the heart learns to turn back with recognition and honor.

Forgiveness also takes on a deeper dimension in this chapter because Jesus links it directly to the disciples’ request for increased faith. This connection shows that forgiveness is one of the clearest indicators of whether faith is genuine or merely theoretical. Anyone can speak of faith, but only a heart rooted in God can release someone who has wounded them repeatedly. Jesus does not ask His followers to accept abuse or deny pain, but He does call them to release people so that bitterness does not take root and poison their spiritual lives. Forgiveness becomes a form of spiritual freedom, not for the offender but for the one who forgives. It is the act of refusing to let someone else’s actions dictate your spiritual health. Jesus knows forgiveness takes strength, which is why He responds to their request for more faith by telling them that even a small amount of real faith carries transformative power. Faith is not measured by size but by sincerity, and forgiveness becomes the soil where sincere faith reveals its depth.

Humility emerges as a foundational theme as well, especially in Jesus’ parable of the servant. This parable confronts the human desire for recognition and spiritual achievement. Jesus dismantles the idea that obedience earns honor and instead reveals that true discipleship is grounded in love and sincerity. A servant does not demand reward, and a disciple does not demand applause. Humility protects the heart from the subtle arrogance that can grow even in religious environments. It keeps a person grounded in the truth that every act of obedience is simply a response to God’s grace, not a performance that earns divine favor. Luke 17 invites believers to embrace humility as the quiet strength that steadies the soul and keeps it aligned with God’s heart.

Jesus’s teachings about the days of Noah and Lot carry a message that stretches beyond their historical context into the spiritual condition of every generation. These examples reveal how easily people can become consumed with daily life to the point where spiritual awareness fades away entirely. Eating, drinking, building, marrying, working—none of these activities are sinful, yet Jesus warns that when they become the entire focus of life, they blind people to the presence of God in the present moment. The danger is not the activity itself but the loss of awareness that comes when life becomes so full of earthly concerns that there is no room left for spiritual vision. Luke 17 becomes a mirror that reflects the simplicity and urgency of staying awake, staying connected, and staying aligned with God’s movement.

The warning about Lot’s wife adds another layer to this message by revealing the danger of divided affections. Jesus draws attention to her because her backward glance shows a heart that was not fully surrendered. She wanted deliverance, but she also wanted the life she was leaving behind. This image forces the reader to confront the places where their own loyalties are divided, where the pull of the past competes with the call of God. Luke 17 teaches that spiritual forward movement requires a decisive heart, a willingness to let go of whatever cannot come with you into the life God is shaping. The lesson is not about punishment but about purpose: you cannot step into a God-ordained future if your heart is anchored to what God has already released you from.

As the chapter draws toward its conclusion, Jesus’s final imagery about one being taken and another left challenges the reader to consider the depth of their own alignment with God. These verses reveal that spiritual separation is not based on proximity but on posture. Two people can live side by side while walking entirely different spiritual roads. The Kingdom is not inherited through association but through surrender. What ultimately matters is not where someone stands physically but where their heart stands spiritually. Luke 17 emphasizes that readiness is not achieved through fear but through daily faithfulness, daily surrender, daily awareness of God’s presence. It is a call to live with intention, to recognize that every moment is an opportunity to align with the Kingdom that is already among us.

Stepping back from the chapter as a whole, Luke 17 becomes a profound blueprint for living a life that mirrors the Kingdom of God. It teaches that the Kingdom is not something distant or theoretical but something deeply present and deeply transformative. It calls the believer into a life shaped by forgiveness, strengthened by faith, grounded in humility, enriched by gratitude, awakened by vigilance, guided by discernment, and sustained by surrender. These themes weave together into a spiritual tapestry that reveals what it truly means to walk with God. Luke 17 is not merely a collection of teachings; it is an invitation to a new way of seeing, a new way of living, and a new way of being.

What makes Luke 17 breathtaking is the way Jesus integrates eternal truth into everyday life. Nothing He teaches is disconnected from the human experience. He speaks into relationships, pain, responsibility, gratitude, routines, desires, and fears. He knows the complexity of the human heart, and He offers guidance that reaches into the deepest layers of that complexity. He does not ask His followers to escape the world but to navigate it with spiritual clarity. He does not ask them to abandon daily life but to live within it with renewed eyes, awakened hearts, and steady faith. Luke 17 becomes a reminder that the Kingdom does not remove us from the world; it reshapes our presence within it.

When you immerse yourself deeply enough in this chapter, you begin to feel that Jesus is drawing the reader into a state of holy awareness—an awareness of how their actions affect others, how forgiveness reshapes the soul, how faith transforms the impossible, how humility protects the heart, how gratitude reveals God, how vigilance guards the spirit, how surrender unlocks purpose, and how discernment clarifies truth. Luke 17 becomes a spiritual awakening disguised in simple teachings. It draws you out of spiritual numbness and into spiritual attentiveness. It shows that the Kingdom is not a future event but a present reality unfolding within the soul.

Luke 17 ultimately reveals that the Kingdom of God is a living presence that moves quietly through the ordinary rhythms of life, transforming those who have the courage to see beyond what is visible. It is not a Kingdom of spectacle but of substance. Not a Kingdom of noise but of truth. Not a Kingdom of fear but of faith. Not a Kingdom of distance but of intimacy. Jesus teaches that the Kingdom is already here, waiting to be recognized, received, and lived. Luke 17 becomes a reminder that the greatest spiritual transformations begin not with dramatic encounters but with the simple willingness to listen, to perceive, and to respond.

When you finally reach the end of the chapter, what lingers is not fear, confusion, or uncertainty but a renewed understanding of what it means to belong to God. You feel the call to live with compassion, with clarity, with courage, and with conviction. You feel the invitation to cultivate gratitude, to release bitterness, to walk in humility, to surrender fully, to stay awake spiritually, and to trust God with every unknown. Luke 17 becomes a companion for every believer who desires a deeper, richer, more authentic relationship with God. It becomes a guide for living a life that reflects divine truth in a world that desperately needs it.

This chapter leaves the reader with a sense of holy urgency, not the urgency of fear but the urgency of purpose. It reminds the soul that every day is an opportunity to live aligned with the Kingdom, to embody its values, to reflect its beauty, and to participate in its unfolding. It calls the believer to live with intention, to see with spiritual eyes, to love with spiritual depth, and to walk with spiritual clarity. Luke 17 is more than a teaching; it is an invitation to transformation, calling each reader into the reality of a Kingdom that is already living, already present, and already moving through the hearts of those who choose to see.

Your friend, Douglas Vandergraph

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As we enter into this Lenten season, prayer is one of the disciplines that many Christians will focus on. This morning, I stumbled upon this prayer penned by Rafael Cardinal Merry Del Val (1865-1930), who served as the Secretary of State for Pope St. Pius X. There is nothing specifically Roman Catholic about it, nor is there any reason it cannot be prayed by any Christian, regardless of background. We would all do well to pray this litany slowly and thoughtfully.

Jesus, meek and humble of heart, hear me. From the desire of being esteemed, deliver me, Jesus. From the desire of being loved, deliver me, Jesus. From the desire of being extolled, deliver me, Jesus. From the desire of being honored, deliver me, Jesus. From the desire of being praised, deliver me, Jesus. From the desire of being preferred to others, deliver me, Jesus. From the desire of being consulted, deliver me, Jesus. From the desire of being approved, deliver me, Jesus. From the fear of being humiliated, deliver me, Jesus. From the fear of being despised, deliver me, Jesus. From the fear of suffering rebukes, deliver me, Jesus. From the fear of being calumniated, deliver me, Jesus. From the fear of being forgotten, deliver me, Jesus. From the fear of being ridiculed, deliver me, Jesus. From the fear of being wronged, deliver me, Jesus. From the fear of being suspected, deliver me, Jesus. That others may be loved more than I, Jesus, grant me the grace to desire it. That others may be esteemed more than I, Jesus, grant me the grace to desire it. That, in the opinion of the world, others may increase and I may decrease, Jesus, grant me the grace to desire it. That others may be chosen and I set aside, Jesus, grant me the grace to desire it. That others may be praised and I unnoticed, Jesus, grant me the grace to desire it. That others may be preferred to me in everything, Jesus, grant me the grace to desire it. That others may become holier than I, provided that I may become as holy as I should, Jesus, grant me the grace to desire it. Amen.

Note: calumniated means maligned, slandered, or defamed

#Lent #prayers

On nights like this, I ache for your love, For a presence that stitches the cracks in my soul, For a heartbeat that feels like home, For a touch that reminds me I’m not alone

There comes a time in every life when we look back at something we said, something we failed to do, or a moment when someone needed us and we did not rise the way we hoped. These moments do not disappear quietly; they follow us through the years and resurface during quiet hours, reminding us of the ways we fell short, the promises we didn’t keep, or the expectations we could not meet. Every human being carries these memories, even if they try to bury them beneath busyness or maturity or spiritual language that pretends the past is irrelevant. The truth is that letting someone down carves its own kind of wound, not only in the heart of the person we disappointed but also in our own, because it challenges the image we hold of ourselves. We want to believe we are dependable, trustworthy, consistent, and honorable, yet when we fall, we are forced to face the uncomfortable distance between who we want to be and who we were in that moment. Instead of running from that discomfort, the life of faith calls us to slow down long enough to let God lift the weight of shame and replace it with something entirely different from the condemnation we expect.

It is easy to assume that failure disqualifies us. Perhaps it is because the world treats disappointment as a permanent stain, measuring us not by the whole of our character but by the worst of our moments. Yet God has never approached people through the narrow lens of their lowest point, and Scripture repeatedly shows that His redemptive nature has no interest in finalizing our story at the place where we stumbled. When we come face-to-face with the reality that we let someone down, what we are actually encountering is an invitation to allow God’s grace to rewrite what we believe about ourselves. The beauty of God’s heart is found in the way He steps into our failures without flinching, without recoiling, and without withdrawing His purpose. Instead, He meets us in the exact place where we feel most unworthy and transforms the meaning of the moment. What we see as disqualification, He often sees as the beginning of deeper humility, sharper discernment, and a renewed dependence on His strength instead of our own. He understands that human beings grow through imperfection far more than they grow through the illusion of having everything figured out.

We learn this truth from the stories of those who came before us. The Bible is filled with men and women who let others down, let themselves down, and even let God down, yet not one of those failures stopped God from completing the work He began in them. Peter denied Christ three times, not because he lacked devotion but because fear seized him at a moment he wasn’t prepared for. Moses lost his temper and struck the rock, revealing a weakness he had battled for years. David betrayed trust, failed morally, and wounded people who depended on him. These are not minor missteps; they are heart-shaking failures that would have ended their stories if God viewed them the way we often view ourselves after we disappoint someone. Yet despite all of it, God restored them, refined them, and used their brokenness as part of the testimony that shaped generations after them. Their failures did not end their purpose; their failures deepened their purpose. This is how God works, not by pretending the failure didn’t happen, but by stepping into it and drawing out something that could only be learned in the places where we fall.

What these stories remind us is that letting someone down is not the moment God walks away; it is the moment God draws near. When we feel the sting of regret, the weight of responsibility, or the quiet ache of wishing we could go back and redo a moment, we are standing on holy ground. Those feelings are not punishments; they are invitations. They remind us that our hearts are still tender, still capable of conviction, still capable of wanting to do right. God meets us there, not to crush us but to guide us toward growth. He takes our regret and turns it into insight. He takes our sorrow and turns it into compassion. He takes our embarrassment and turns it into humility. And humility is the soil in which our most significant spiritual development takes root. Without humility, we grow only in skill or knowledge. But with humility, we grow in character, in depth, and in likeness to Christ.

One of the greatest lies disappointment tries to plant in us is the belief that we are permanently defined by a single moment. Failure loves to exaggerate its own importance, whispering that the worst of what we did is the truth of who we are. Yet God never speaks this way. He does not frame our identity around one lapse in judgment or one season of weakness. Instead, He consistently reminds us that identity is rooted in who He is, not in what we failed to do. The life of faith is not the life of perfection; it is the life of transformation. Every moment we fall short becomes another place God can strengthen us, teach us, and lead us into something better. He is far more committed to our growth than He is offended by our mistakes. When we begin to internalize this, we stop hiding from God after we disappoint someone and begin running to Him, trusting that He sees the entire story and refuses to define us by one page of it.

Still, the process of healing after letting someone down is not simply an internal experience; it is also a relational one. Faith calls us to repair what was broken, not in an attempt to earn forgiveness or erase the past, but as an act of integrity. When we reach out to someone we disappointed, something powerful happens within us. We acknowledge our part honestly, we express genuine remorse, and we take ownership without excuses. This posture strengthens the soul because it teaches us accountability without self-condemnation. Taking responsibility is not the same as drowning in shame; one leads to growth while the other leads to paralysis. When we approach the person we hurt with sincerity and humility, we demonstrate the kind of maturity that God cultivates within those who walk closely with Him. Even if the other person is not ready to forgive, the act of stepping forward honors God because it reflects His heart—a heart that pursues reconciliation, seeks healing, and values truth spoken in love.

As we walk through the slow process of rebuilding trust, we discover that God uses this journey to refine our character in profound ways. The discomfort we feel becomes the classroom where God teaches us how to be more discerning, more patient, more thoughtful, and more intentional moving forward. Instead of letting disappointment define us, we allow it to shape us, which is an entirely different experience. When we offer our failures to God, they lose the power to shame us and instead gain the power to grow us. They become markers of the ways God has transformed us from who we were into who we are becoming. The more we realize this, the more courage we gain to face our mistakes rather than avoid them, because we see that God can bring something beautiful even from moments we would prefer to erase.

There is an undeniable tenderness in the way Jesus interacted with people who let others down. He did not minimize their actions, but He didn’t weaponize them either. He restores with clarity, not cruelty. When Peter denied Him, Jesus didn’t lecture him; He asked him three times, “Do you love Me?” because He wanted Peter to see that his calling was still intact. When the woman caught in adultery faced condemnation, Jesus met her with both truth and mercy, refusing to shame her while also calling her higher. These encounters teach us the heart of God toward those who fail: He does not humiliate; He heals. He does not discard; He rebuilds. He does not define us by our worst moment; He defines us by His ongoing work within us. And when we begin to see ourselves through that lens, we stop believing the lie that we are too broken to be used by God. Instead, we begin to understand that the places where we fell short are often the very places God uses to speak through us later.

There comes a turning point in the journey of anyone who has let someone down, and it usually arrives in the form of a quiet realization that God is not asking us to live our lives replaying our failures like a movie loop we cannot escape. Instead, He asks us to live forward, to step into the version of ourselves that these difficult experiences are shaping. Somewhere along the way, we begin to understand that God is far more interested in who we are becoming than in who we were at our lowest point. This shift matters enormously, because when we stop defining ourselves by our disappointment, we finally gain the courage to ask God the deeper questions: What do You want me to learn here? Who are You shaping me to become? How can this moment make me wiser, gentler, and more Christ-like? When these questions become the center of our reflection, failure is no longer a sentence—it becomes a seed, planted in soil where God intends to grow something new. That is why the people who have failed greatly sometimes become the most compassionate, the most understanding, and the most spiritually grounded, because they have learned firsthand what it means to depend on God in the places where they once relied only on themselves. They learn that strength is not born from perfection but from surrender.

Every disappointment carries two possible outcomes. It can either shrink your life by convincing you that you’re not worthy of trust or responsibility anymore, or it can expand your life by opening your eyes to the places where God is inviting you into deeper maturity. Our culture tends to celebrate people who never falter, but heaven celebrates people who grow after they fall, because growth requires humility, honesty, and the willingness to be reshaped by grace. When we let someone down, God does not simply patch the wound; He uproots the roots that caused the wound in the first place. He brings to the surface the impatience, distraction, pride, fear, or disorganization that contributed to the failure, not to shame us but to refine us so that the same mistake does not define our future. In this way, failure becomes a mirror, showing us the parts of our character that still need God’s touch. And the more willing we are to look into that mirror without flinching, the more powerfully God works in shaping the next version of us.

There is also an important truth we discover when we let someone down: we learn how desperately we need others, how deeply our connections matter, and how essential it is to build relationships on a foundation of honesty. When we are forced to acknowledge that our actions hurt someone, we begin to understand the sacred responsibility we have toward the people God places in our lives. Relationships are not background scenery; they are part of our calling. And when we take that seriously, we begin to approach people with greater gentleness, greater intentionality, and greater respect. Failing someone teaches us not only what we value but how we want to live going forward. It teaches us to slow down when we might rush, to speak thoughtfully when we might react impulsively, and to show up fully rather than halfway. These lessons are not small; they are transformative. God uses these experiences to shape us into people who reflect His heart more clearly in the way we treat others.

The restoration God brings after we let someone down is rarely a dramatic or sudden moment; it is more often a quiet transformation happening in the background of our days. It takes time to rebuild trust, especially with ourselves. We begin by choosing to be present where we were once distracted, to be reliable where we were once inconsistent, and to be accountable where we were once defensive. Slowly, we begin to notice that we are becoming the person we wished we had been in that painful moment. This is the grace of God at work—not only forgiving our past but reshaping our future. When God repairs the cracks in our character, He does not simply patch them; He strengthens them, turning them into places where light can shine through. Over time, the very failure that once filled us with regret becomes a part of our testimony, a reminder that God met us in our lowest places and led us into higher ground.

What is perhaps most healing is the realization that God wastes nothing—not our tears, not our regrets, and certainly not our failures. When we walk with Him long enough, we eventually look back at moments that once felt devastating and realize they became the turning points that shaped our spiritual identity. They made us more authentic, more grounded, more compassionate, and more reliant on God’s wisdom instead of our own. This transformation is not abstract or theoretical; it becomes evident in the way we speak, the way we lead, the way we apologize, the way we forgive, and the way we show up for others. The person we become through God’s refinement is always stronger than the person we were before the struggle, because that strength is no longer rooted in our own ability but in His absolute faithfulness.

If you have let someone down, it does not mean your character is flawed beyond repair. It means you have arrived at a crossroads where God is ready to deepen you, strengthen you, and reveal more of Himself to you. What you do next matters, not because you need to earn anyone’s approval, but because this is where God shapes the next chapter of your life. Lean into the discomfort. Take responsibility with humility. Seek reconciliation where possible. Give yourself permission to grow instead of reliving the failure endlessly. And most of all, trust that God is not done with you. He is still shaping you, still guiding you, still investing in you, and still committed to the person you are becoming. Your story is not held hostage by the moment you fell short. It is carried forward by the God who refuses to leave you where He found you.

Your friend, Douglas Vandergraph

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If the allegations now before the courts are accurate, the employment contract at the center of the Kwantlen Student Association’s latest lawsuit should alarm every student who pays into the organization.

According to court filings reported by The Runner, a student services manager position carried a base salary of $120,000, guaranteed four-per-cent annual increases, and a severance clause worth one year of salary even if terminated for cause and three years if terminated without cause. The agreement was reportedly negotiated with Executive Director Timothii Ragavan.

Let’s pause on that.

What kind of nonprofit writes contracts that pay a full year’s salary to someone fired for cause? Where, exactly, in the nonprofit or student-union world is three years of severance considered normal? These are not rhetorical flourishes, they are extremely serious governance questions that should be raised by the student membership.

Student unions are not venture-backed startups. They are custodians of mandatory student fees. Every dollar spent on executive compensation or litigation is a dollar that does not go to food banks, clubs, advocacy, or campus services.

And yet, according to the same reporting, the position in question was later reposted at a salary roughly 71 per cent lower than what had been paid previously. If the original compensation was necessary to “align with cost of living,” as similar justifications are often framed, what changed? Did the cost of living collapse overnight—or was the original salary simply indefensible?

The ethical dimension is difficult to ignore. Staff covered under collective agreements often fight for modest wage increases that barely keep pace with inflation. Meanwhile, management contracts allegedly guarantee raises, bonuses, and extraordinary severance protections. The disparity sends a clear message about whose labour is valued and whose is expendable.

Transparency is another glaring problem. Students only learn about executive compensation through court filings, leaks, or investigative reporting. Why? In practice, the KSA has been a publicly funded society in all but name, financed almost entirely by compulsory fees. Students should not have to wait for litigation to understand how their money is being spent.

There needs to be transparency rules to show exactly how much executives, the board, and management make without obfuscating or hiding among the staff budget line. Those need to be their own, separate, budget lines.

The current lawsuits also reveal a deeper governance culture. The KSA has declined to comment publicly on the proceedings, stating that matters are confidential until resolution. Yet confidentiality can easily become a shield—not merely for legal strategy, but for avoiding scrutiny altogether. When legal counsel is funded by the same students seeking answers, the optics are troubling.

Image: Plaintiff in the litigation against the Kwantlen Student Association, Yakshit Shetty.

There are also serious questions about management effectiveness and oversight. In his claim, Yakshit Shetty alleges he received little negative feedback and was dismissed in bad faith. That is one side of the dispute, and it will ultimately be tested in court. However, multiple individuals familiar with KSA operations have privately expressed a very different view, describing longstanding concerns about management performance that were allegedly raised but not acted upon. If those accounts are even partly accurate, it suggests a breakdown not only in supervision but in institutional accountability.

This is the paradox of the current situation: an organization claiming to act in good faith toward students appears to have tolerated governance practices that, at minimum, invite skepticism.

Beyond any single contract or lawsuit lies a larger structural issue. Student unions can become insulated ecosystems, where former executives return as consultants, where governance roles circulate within the same networks, and where institutional memory serves to preserve power rather than reform it. When oversight is weak and turnover among the student body is constant, accountability becomes optional.

That is precisely why transparency and restraint in compensation matter so much. Students graduate; contracts and precedents remain.

The KSA often speaks about representation, advocacy, and student welfare. Those words carry weight. But representation is not measured by press releases or mission statements—it is measured by how carefully an organization stewards the money entrusted to it.

Right now, many students are left with a simple, uncomfortable question:

If this is how the association negotiates, pays, and defends its own leadership, who, exactly, is being represented?