Honeycomb Blinds From Venluree
Suitable for any type of room and window shape, Honeycomb Blinds are very versatile, they have a stylish look and have excellent energy efficiency.
Honeycomb Blinds are the ideal choice for your home as they are light, efficient and they give your room a great look. With Blockout and Translucent fabrics available made from 100% polyester it makes them very easy to clean.
With a number of control options available, giving you the ability to control light to the top or bottom of any window with standard pull cords or child safe without cords. Custom made, to fit any window shape in your home.
For blinds, curtains, shutters and awning enquiries please call our friendly team on 0800 501 841 or email sales@venluree.co.nz
Night-time chipsealing works on SH2
From 9 to 17 February, stop/go traffic management will be in place on SH2 between McPherson Road and Dimmock Road on multiple nights between 9pm and 5am (Sundays to Thursdays).
During the day, all lanes will be open, but speed restrictions will apply to allow the chipseal to set and to protect vehicles travelling over the newly laid surface.
There may be delays to your journey when travelling through the area. This is weather dependent so check NZTA Journey Planner before you travel.
Seen, Unseen, and Still Serving — Before We Speak: The Measure of Our Responsibility and Trust!
Why work, mental health, public service, and respect demand a deeper understanding of sympathy and empathy as we embody the body of Christ and bear witness to others?
At first glance, the debate surrounding working from home versus working in the office appears to centre on efficiency, accountability, and organisational performance. Yet, such a framing remains insufficient. At a deeper level, this debate reveals something far more searching about how society understands work, how it speaks about those who serve within complex systems, and how readily empathy is extended when suffering is not immediately visible.
Too often, public discourse proceeds as though all workers experience labour in identical ways, as though personal circumstances are uniform, and as though human resilience is inexhaustible. In opposition to this, Scripture resists such flattening of experience. More precisely, humanity is portrayed as embodied and relational, entrusted with meaningful labour rather than labour that overwhelms or diminishes dignity, as stated in Genesis 2:15.1 From this standpoint, when work is discussed without attentiveness to context, power, and vulnerability, harm inevitably follows.
For many individuals, working from home has enabled continued participation in employment that might otherwise have become unsustainable. Of particular note, reduced commuting demands, increased flexibility, and greater capacity to attend to health and caregiving responsibilities have allowed people to remain engaged rather than excluded. Viewed in this way, remote work has not constituted indulgence but survival. On this basis, the biblical call to bear one another’s burdens is not theoretical but profoundly practical, as stated in Galatians 6:2.
Set against this, it must also be recognised that working in the office continues to carry relational and communal significance. It is worth noting that physical presence allows trust to emerge through ordinary interaction, mentoring to develop organically, and concern to be perceived before distress escalates into crisis. Within such settings, the workplace may function as a site of shared responsibility rather than surveillance. In parallel, Scripture affirms this relational vision, reminding communities that formation occurs not merely through shared task but through shared life, as stated in Acts 2:42 – 47.
At this point, a more confronting question arises. Put plainly, how readily are judgments formed about experiences never personally encountered? By extension, how frequently are circumstances interpreted through one’s own lens rather than approached with a willingness to understand another’s? At this juncture, the wisdom tradition speaks directly into this tendency, urging restraint in speech and attentiveness in listening, as stated in James 1:19. Absent such restraint, debates about work move beyond disagreement and begin to wound those already carrying exhaustion, grief, or quiet struggle.
In answer to this, traditions that prioritise listening and discernment offer a necessary corrective. Notably, the New Zealand National Baptist Hui of 2024 and 2025, convened in accordance with commitments to collective reflection and shared responsibility, were grounded in the conviction that wisdom emerges through attentive presence, humility, and openness to diverse perspectives. Practically speaking, these gatherings prioritised shared discernment and prayerful listening, thereby modelling a form of community that resists efficiency as its primary value. Within this framework, difference was approached with care rather than suspicion, and herein lies a challenge to contemporary workplaces and public discourse alike. Taken together, such an approach affirms that understanding is formed relationally rather than transactionally. In turn, these hui offer a compelling example of how communities may be shaped by humility, restraint, and mutual regard rather than assumption or control.2
With this in mind, the manner in which public servants are spoken about demands particular care. Over recent years, many within the public service have endured sustained pressure, heightened scrutiny, and a marked erosion of respect from members of the public. In effect, such roles require absorbing frustration and hostility directed at systems over which individual employees hold limited control, while simultaneously maintaining professionalism, neutrality, and restraint. As a result, these conditions impose an undue and unnecessary emotional burden upon those whose labour exists for the benefit of the wider community.
Beyond this, public servants operate within constraints rarely visible from the outside. Specifically, legislative frameworks, political direction, confidentiality obligations, and persistently high workloads shape daily practice, often amid limited resources and minimal margin for error. Importantly, evidence from the Public Service Commission confirms that significant proportions of public servants experience ongoing work-related stress and mental health strain. On that note, these findings are not abstractions. Rather, they represent people who continue to serve faithfully while carrying responsibility for outcomes that affect the well-being of communities and the nation as a whole.
Within this reality, assumptions that working in the public service is easy require gentle but honest correction. For those who hold such views, placing oneself within these roles would offer a sobering and necessary perspective, as only lived experience reveals the intensity of the work, the constraints under which it is performed, and the moral weight such responsibilities carry. In that light, public servants do not merely complete tasks. Instead, such roles require acting ethically and professionally at all times, upholding the Privacy Act and a wide range of government legislation, the scope of which varies according to department and sector. Moreover, many public servants are sworn under a secrecy oath, binding them to protect sensitive information, internal processes, and the public trust, even in the face of misunderstanding or criticism. Furthermore, ethical integrity is consistently required, including the declaration of any actual, potential, or perceived conflicts of interest, such as when family members are employed within the public service, and this obligation must be upheld with full professionalism at all times.
In fulfilling these obligations, responsibility is borne for people, information, and decisions that shape the life of communities and the country, often under considerable pressure and with limited freedom to respond publicly. Within these constraints, public servants are frequently able to disclose the stress arising from their roles only to a trusted counsellor, bound by confidentiality and professional care, and not within their own family.
Alongside these demands, another reality remains largely unspoken. Namely, confidentiality and non-disclosure requirements frequently prevent public servants from speaking openly about workplace experiences. As a consequence, inaccurate narratives are often left unchallenged. Silence, however, is easily misinterpreted. Here again, Scripture cautions against such misjudgement, reminding readers not to assess one another by outward appearance alone, as stated in 1 Samuel 16:7.
Nor, importantly, does the impact of public service necessarily conclude when employment ends. Instead, transitioning out of such roles can prove difficult, as skills developed within complex public systems are not always readily recognised elsewhere. At the same time, many former public servants continue to live with the mental health consequences of prolonged stress, including burnout and anxiety, while carrying the fear of being questioned about why employment ceased or has not resumed. In such moments, even casually posed enquiries may reopen wounds that remain unresolved.
Consequently, a persistent cultural assumption endures that working for the government is easy or insulated from harm. To maintain such a view, however, is to overlook the intensity, constraint, and moral responsibility inherent in public service. On the other hand, such assumptions often fail to recognise the degree of trust and honesty upon which public service depends, without realising that public servants can be trusted to act with integrity, including where such individuals serve wholeheartedly in their ministry roles voluntarily as well, even when their work is misunderstood or unseen. In reality, these roles uphold systems that sustain education, health, justice, social support, and democratic trust. Through such labour, communities are shaped, the vulnerable are protected, and society is enabled to function.
In light of the above, the present conversation demands more than opinion. Rather, it calls for inward examination and outward care. Specifically, it calls for sympathy that acknowledges suffering, empathy that seeks understanding, and love demonstrated not merely through words but through restraint, reflection, and action. Equally, it calls for resistance to boundaries that isolate, exclude, or silence, particularly when such barriers deepen loneliness rather than foster community.
Finally, the question is not whether working from home or working in the office is preferable. Instead, the more pressing question concerns how one chooses to speak, judge, and respond. Most importantly, if life appears easy from a distance, then perhaps the invitation is to step into another’s shoes rather than to speak from afar. Nevertheless, such a posture requires humility, attentiveness to inward thought, and love enacted through outward expression.
Let’s allow this discomfort to form us, for such unease often marks the beginning of greater understanding and demands sympathy, empathy, and support, calling us decisively towards unity and shared responsibility
Thank - you.
Atua (God) Bless.
** Please check out the article below, which I have published on Substack: substack.com... .
Living the Acts 2 Movement: Deepening Friendship, Unity, and A Call to Faithful Community!
Are Leaders and Individuals within Our Communities Truly Living Friendship, Unity, and Repentant Community?
First and foremost, the 2025 NZ Baptist National Hui provided a profound reminder of the journey our Baptist whānau is undertaking together. Across multiple sessions, leaders were invited to lean intentionally into the Acts 2 movement, not merely as a biblical passage, but as a Spirit-led framework shaping collective life, witness, and strategic direction for churches throughout Aotearoa New Zealand.
Firstly, strong emphasis was placed on the call to deepen friendships and strengthen bonds with one another as a central expression of the Acts 2 movement. Notably, we are clearly reminded that the early Christian community flourished not through programmes or organisational structures, but through people intentionally sharing life. Devotion to fellowship was expressed through practical, everyday rhythms, grounded in hospitality, presence, and mutual accountability. Thereby, church leaders today are invited to embody the same relational intentionality and commitment.
Furthermore, deepening friendships means choosing to spend good quality time together, engaging in unhurried conversations, laughing together, praying together, going away for at least two to three days, and undertaking shared activities, making the effort whenever people are available. Thus, such patterns reflect the life of the early church in Acts 2, where believers met regularly, broke bread together, and shared in ordinary realities of daily life. When such rhythms are prioritised, relational bonds grow stronger, and church communities begin to mirror the unity, generosity, and shared devotion evident in the first-century church.
Henceforth, attention was drawn to situating local stories within a global narrative. With the 2000th anniversary of Pentecost approaching in 2033, leaders were invited to participate alongside approximately 51 million Baptists worldwide who are committing themselves afresh to the Acts 2 movement. Global participation is framed around five pathways flowing from Acts 2, namely Bible, Story with an emphasis on discipleship, Deepen Friendship, Care, and Justice. In addition to these pathways, churches gain a shared framework for faithful engagement within diverse contexts and communities.
Besides this global framing, particular weight was given to friendship as foundational to discipleship and spiritual formation. Long-term friendships provide the context in which individuals are known, encouraged, and nurtured. It is within such relationships that believers learn to journey faithfully, endure challenges, and rejoice together in milestones. Strengthening bonds demands intentional slowing down, prioritising presence, and engaging in life beyond superficial interactions.
Moreso, pathways of Bible and Story with a focus on discipleship reinforced that formation occurs through attentiveness to Scripture and to one another’s lived experiences. Collective engagement with Scripture, openness to the Spirit, and sharing testimonies of God’s work cultivate alignment with divine purposes. As stories are exchanged and heard, friendships deepen, and the community becomes more attuned to the Spirit’s movement.
In accordance with this emphasis, pathways of Care and Justice expanded the scope of relational responsibility. Care calls communities to notice needs, bear one another’s burdens, and respond practically within the body. Justice extends concern outward, challenging churches to stand alongside the marginalised, advocate for the voiceless, and participate in God’s restorative purposes. Together, care and justice demonstrate that strong relational foundations equip churches for faithful and compassionate engagement.
Significantly, it reinforces that we are one body with many members, united by one Spirit who brings coherence and purpose. Every member belongs, every contribution matters, and no one is redundant. Emphasis was placed on the Spirit’s ordering of each part as intended, with diversity functioning as strength rather than weakness. Imagery from 1 Corinthians affirms that even parts perceived as weaker are indispensable, and each unique contribution is vital for the flourishing of the whole.
Consequently, unity was framed not as uniformity, but as relational belonging grounded in mutual honour. On the other hand, when one part of the body suffers, the whole body is affected, and likewise when one part is honoured, all share in that honour. Belonging is strengthened through intentional space-making, mutual care, and recognition of every member’s contribution. In accordance with this vision, unity within the body of Christ necessarily requires a rejection of any form of discrimination, particularly toward those from minority groups or those with different abilities. On that note, such commitment calls the church to deeper attentiveness and responsibility, hence strengthening the integrity and witness of the whole body.
In light of the above, honouring one another demands more than passive inclusion. Genuine unity calls the church to listen attentively, learn intentionally, and seek understanding, especially where difference exists. In light of Acts 2 and the teaching of 1 Corinthians 12, no part of the body may be dismissed, overlooked, or marginalised without weakening the whole. Most importantly, learning to understand people whose experiences or abilities differ from the majority strengthens the body and reflects the Spirit’s work in forming a community where every person is valued, needed, and integral to the life and witness of Christ’s church.
Finally, Hui 2025 offered both encouragement and strategic direction. Participation in the Acts 2 movement does not seek replication of historical practice, but invites the Holy Spirit to shape faithful engagement today. Nevertheless, pathways of the Bible, Story with an emphasis on discipleship, Deepen Friendship, Care, and Justice provide a tangible framework for life together, marked by intentional relational presence, deep bonds, and genuine community. Above all, prayer remains that church communities will increasingly become places where people truly belong, are authentically known, and together reflect Christ’s life and love to neighbours and society at large.
In conclusion, leaders within our faith communities are invited to pause and reflect honestly on how faithfully these commitments are being embodied, while also deeply challenging every individual within our faith community in everyday life. Let us ponder and challenge ourselves to reflect with humility and, where necessary, to repent of attitudes, actions, or omissions that have hindered unity, diminished honour, or excluded others within the body of Christ. As the Spirit continues to call the church into deeper faithfulness through the Acts 2 movement, may there be a renewed willingness to turn afresh toward lives marked by genuine fellowship, attentive listening, and Christ-shaped love, for the sake of God’s glory and the flourishing of the whole body.
Thank - you.
Atua (God) Bless.
** Please check out the article below, which I have published on Substack: nzanonymouschristian.substack.com... .
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