Podcasts about 'nevertheless

In this episode of Podcast for the People, Talon and Matthew explore the concept of "nevertheless" in our faith. They discuss how it is important to have a permanent response to whatever we face in life, whether it be disappointment or challenges. Drawing from biblical examples, they highlight the significance of responding to both the good and the bad with faith and obedience! #faith #christianity #faithjourney Podcast For The People is a Christian podcast that touches on real human problems through a Godly perspective.  Our Links: https://bio.site/PFTP Talon: https://www.instagram.com/talon.pollock/ Matt: https://www.instagram.com/matthewpollock1/ 

I read this in The Book of Q or The Gospel of Thomas: “And if you enter a town and they receive you, eat what is set before you. Pay attention to the sick and say to them, 'God's kingdom has come near to you.' But if you enter a town and they do not receive you, as you leave, shake the dust from your feet and say, 'Nevertheless, be sure of this, the realm of God has come to you.'"

Join UK dance legend Chicane in a very special episode of Sun:Sets where Nick unveils some of the latest music from his brand new album 'Nevertheless' which is out now. Grab your copy now through: https://music.apple.com/gb/album/nevertheless/1688273269 1. Chicane - In One Ear & Out The Other (Exclusive) 2. Chicane - Nevertheless3. Chicane - All This Time Alone4. Chicane - LouBeeLou (Exclusive) 5. Chicane - Summer in E Major - Extended 6. Soundtrack Selection: Chosen by James in CornwallLoreen - Tattoo (Acoustic Version) (Taken from Eurovision 2023)7. Chicane - The Belief8. Chicane - interlude (Exclusive)9. Chicane - We Were Once Kings10. Chicane - Where This Whole Thing Began11. Chicane - Nineteen Eighty Five12. Chicane - Let The Universe Surround You (Exclusive) 13. Chicane - Hjoping14. Chicane - Mass Bloom Beach (Exclusive)

Job 16 Job's affliction was great. He bagan lamenting . He told his friends that he wouldn't behave like them if they were in his shoe. Job's friends were insinuating that he has sinned that was why he was facing the predicament. Job expressed his sadness and grief about how God has made a war with him . Meanwhile , Job still keep his hope in God. 'My face is red with weeping, dark shadows ring my eyes; yet my hands have been free of violence and my prayer is pure. “Earth, do not cover my blood; may my cry never be laid to rest! Even now my witness is in heaven; my advocate is on high. My intercessor is my friend as my eyes pour out tears to God; on behalf of a man he pleads with God as one pleads for a friend.' Lessons No matter what me might be facing we should keep our hope in God. Job 17 Job continues to lament . He said that his spirit was broken. His strength was failing , his belief system was getting shattered . Job was a great man of faith .we can see that in the following verse 'Nevertheless, the righteous will hold to their ways, and those with clean hands will grow stronger. Job 17:9 Lessons We should continue to have a strong faith in God .it doesn't matter what others might be saying concerning us Job 18 Bildah the Shuhite one of the contemporaries of Job began to speak . He was talking about the lot of the unrighteous. He was indirectly speaking to Job making him see reasons why he should check himself for any evil or unrighteousness. He said of the wicked man ' He has no offspring or descendants among his people, no survivor where once he lived. People of the west are appalled at his fate; those of the east are seized with horror. Surely such is the dwelling of an evil man; such is the place of one who does not know God.” Job 18:19 - 2 Lessons. It's 100% true that God hate evil and despise wickedness . However when we see others going through one challenge or the other we shouldn't conclude that it was because of what they have done wrong. We should make them realise that such is for the glory of God to shine. John 9:3 "Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him." Job 19 Job made his reply to all Bildah had said. He reproved him of his mindset . The thought of him being an evil man is wrong. Job continued to express his sadness ,how God had ... "He has stripped me of my honor and removed the crown from my head. He tears me down on every side till I am gone; he uproots my hope like a tree. His anger burns against me; he counts me among his enemies. His troops advance in force; they build a siege ramp against me and encamp around my tent." However in Job's distress he acknowledged the Lord as his strength. "I know that my redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God; I myself will see him with my own eyes—I, and not another. How my heart yearns within me! " Job 19:25 - 27 NIV --- Send in a voice message: https://podcasters.spotify.com/pod/show/irtwbey365/message Support this podcast: https://podcasters.spotify.com/pod/show/irtwbey365/support

Scripture Reading: John 19:16b-30 So they took Jesus, 17 and carrying his own cross he went out to the place called “The Place of the Skull” (called in Aramaic Golgotha). 18 There they crucified him along with two others, one on each side, with Jesus in the middle. 19 Pilate also had a notice written and fastened to the cross, which read: “Jesus the Nazarene, the king of the Jews.” 20 Thus many of the Jewish residents of Jerusalem read this notice because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, Latin, and Greek. 21 Then the chief priests of the Jews said to Pilate, “Do not write, ‘The king of the Jews,' but rather, ‘This man said, I am king of the Jews.'” 22 Pilate answered, “What I have written, I have written.”23 Now when the soldiers crucified Jesus, they took his clothes and made four shares, one for each soldier, and the tunic remained. (Now the tunic was seamless, woven from top to bottom as a single piece.) 24 So the soldiers said to one another, “Let's not tear it, but throw dice to see who will get it.” This took place to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” So the soldiers did these things.25 Now standing beside Jesus' cross were his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalene. 26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, look, here is your son!” 27 He then said to his disciple, “Look, here is your mother!” From that very time the disciple took her into his own home.28 After this Jesus, realizing that by this time everything was completed, said (in order to fulfill the scripture), “I am thirsty!” 29 A jar full of sour wine was there, so they put a sponge soaked in sour wine on a branch of hyssop and lifted it to his mouth. 30 When he had received the sour wine, Jesus said, “It is completed!” Then he bowed his head and gave up his spirit.Main Themes[I am still working on the blog post.]Historical Context: Roman CrucifixionThe latter half of chapter 19 describes the crucifixion of Christ, one of the most significant events in human history even without taking into account its religious implications. If its theology is true, then its significance is certainly without rival. Yet, I fear the story—gory and mystical as it is—barely fazes us. It is part of our cultural DNA. It's too familiar, while yet remaining unexamined. In an attempt to bring some “newness” to the story, I will begin this session by reading an extended quotation from Tom Holland's (the historian, not Spider-Man) Dominion. Tom Holland is not a Christian, yet he realized, to quote the books byline, “how the Christian revolution remade the world.” He has the best description of crucifixion and its first century cultural significance I have encountered. Without further ado, here is Tom Holland in the preface to Dominion: No death was more excruciating, more contemptible, than crucifixion. To be hung naked, ‘long in agony, swelling with ugly weals on shoulders and chest', helpless to beat away the clamorous birds: such a fate, Roman intellectuals agreed, was the worst imaginable. This in turn was what rendered it so suitable a punishment for slaves. Lacking such a sanction, the entire order of the city might fall apart. Luxury and splendour such as Rome could boast were dependent, in the final reckoning, on keeping those who sustained it in their place. ‘After all, we have slaves drawn from every corner of the world in our households, practicing strange customs, and foreign cults, or none—and it is only by means of terror that we can hope to coerce such scum.'Nevertheless, while the salutary effect of crucifixion on those who might otherwise threaten the order of the state was taken for granted, Roman attitudes to the punishment were shot through with ambivalence. Naturally, if it were to serve as a deterrent it needed to be public. Nothing spoke more eloquently of a failed revolt than the sight of hundreds upon hundreds of corpse-hung crosses, whether lining a highway or else massed before a rebellious city, the hills all around it stripped bare of their trees. Even in peacetime, executioners would make a spectacle of their victims by suspending them in a variety of inventive ways: ‘one, perhaps, upside down, with his head towards the ground, another with a stake driven through his genitals, another attached by his arms to a yoke'. Yet in the exposure of the crucified to the public gaze there lurked a paradox. So foul was the carrion-reek of their disgrace that many felt tainted even by viewing a crucifixion. The Romans, for all that they had adopted the punishment as the ‘supreme penalty', refused to countenance the possibility that it might have originated with them. Only a people famed for their barbarousness and cruelty could ever have devised such a torture: the Persians, perhaps, or the Assyrians, or the Gauls. Everything about the practice of nailing a man to a cross—a ‘crux'—was repellent. ‘Why, the very word is harsh on our ears.' It was this disgust that crucifixion uniquely inspired which explained why, when slaves were condemned to death, they were executed in the meanest, wretchedest stretch of land beyond the city walls; and why, when Rome burst its ancient limits, only the planting of the world's most exotic and aromatic plants could serve to mask the taint. It was also why, despite the ubiquity of crucifixion across the Roman world, few cared to think much about it. Order, the order loved by the gods and upheld by magistrates vested with the full authority of the greatest power on earth, was what counted—not the elimination of such vermin as presumed to challenge it. Criminals broken on implements of torture: who were such filth to concern men of breeding and civility? Some deaths were so vile, so squalid, that it was best to draw a veil across them entirely.The surprise, then, is less that we should have so few detailed descriptions in ancient literature of what a crucifixion might actually involve, than that we should have any at all. The corpses of the crucified, once they had first provided pickings for hungry birds, tended to be flung into a common grave. In Italy, undertakers dressed in red, ringing bells as they went, would drag them there on hooks. Oblivion, like the loose earth scattered over their tortured bodies, would then entomb them. This was a part of their fate. Nevertheless, amid the general silence, there is one major exception which proves the rule. Four detailed accounts of the process by which a man might be sentenced to the cross, and then suffer his punishment, have survived from antiquity. Remarkably, they all describe the same execution: a crucifixion that took place some sixty or seventy years after the building of the first heated swimming pool in Rome. The location, though, was not the Esquiline, but another hill, outside the walls of Jerusalem: Golgotha, ‘which means the place of a skull'. The victim, a Jew by the name of Jesus, a wandering preacher from an obscure town named Nazareth, in a region north of Jerusalem named Galilee, had been convicted of a capital offence against Roman order. The four earliest accounts of his execution, written some decades after his death, specify what this meant in practice. The condemned man, after his sentencing, was handed over to soldiers to be flogged. Next, because he had claimed to be ‘the king of the Jews', his guards mocked him, and spat on him, and set a crown of thorns on his head. Only then, bruised and bloodied, was he led out on his final journey. Hauling his cross as he went, he stumbled his way through Jerusalem, a spectacle and an admonition to all who saw him, and onwards, along the road to Golgotha. There, nails were driven into his hands and feet, and he was crucified. After his death, a spear was jabbed into his side. There is no reason to doubt the essentials of this narrative. Even the most sceptical historians have tended to accept them. ‘The death of Jesus of Nazareth on the cross is an established fact, arguably the only established fact about him.' Certainly, his sufferings were nothing exceptional. Pain and humiliation, and the protracted horror of ‘the most wretched of deaths': these, over the course of Roman history, were the common lot of multitudes.Decidedly not the common lot of multitudes, however, was the fate of Jesus' corpse. Lowered from the cross, it was spared a common grave. Claimed by a wealthy admirer, it was prepared reverently for burial, laid in a tomb and left behind a heavy boulder. Such, at any rate, is the report of all four of the earliest narratives of Jesus' death—narratives that in Greek were called euangelia, ‘good news', and would come to be known in English as gospels. The accounts are not implausible. Certainly, we know from archaeological evidence that the corpse of a crucified man might indeed, on occasion, be granted dignified burial in the ossuaries beyond the walls of Jerusalem. Altogether more startling, though—not to say unprecedented—were the stories of what happened next. That women, going to the tomb, had found the entrance stone rolled away. That Jesus, over the course of the next forty days, had appeared to his followers, not as a ghost or a reanimated corpse, but resurrected into a new and glorious form. That he had ascended into heaven and was destined to come again. Time would see him hailed, not just as a man, but as a god. By enduring the most agonising fate imaginable, he had conquered death itself. ‘Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth…'The utter strangeness of all this, for the vast majority of people in the Roman world, did not lie in the notion that a mortal might become divine. The border between the heavenly and the earthly was widely held to be permeable. In Egypt, the oldest of monarchies, kings had been objects of worship for unfathomable aeons. In Greece, stories were told of a ‘hero god' by the name of Heracles, a muscle-bound monster-slayer who, after a lifetime of spectacular feats, had been swept up from the flames of his own pyre to join the immortals. Among the Romans, a similar tale was told of Romulus, the founder of their city. In the decades before the crucifixion of Jesus, the pace of such promotions into the ranks of the gods had begun to quicken. So vast had the scope of Roman power become that any man who succeeded in making himself its master was liable to seem less human than divine. The ascent into heaven of one of those, a warlord by the name of Julius Caesar, had been heralded by the blaze across the skies of a fiery-tailed star; that of a second, Caesar's adopted son, who had won for himself the name of Augustus, by a spirit seen rising—just as Heracles had done—from a funeral pyre. Even sceptics who scorned the possibility that a fellow mortal might truly become a god were happy to concede its civic value. ‘For the human spirit that believes itself to be of divine origin will thereby be emboldened in the undertaking of mighty deeds, more energetic in accomplishing them, and by its freedom from care rendered more successful in carrying them out.'Divinity, then, was for the very greatest of the great: for victors, and heroes, and kings. Its measure was the power to torture one's enemies, not to suffer it oneself: to nail them to the rocks of a mountain, or to turn them into spiders, or to blind and crucify them after conquering the world. That a man who had himself been crucified might be hailed as a god could not help but be seen by people everywhere across the Roman world as scandalous, obscene, grotesque. The ultimate offensiveness, though, was to one particular people: Jesus' own. The Jews, unlike their rulers, did not believe that a man might become a god; they believed that there was only the one almighty, eternal deity. Creator of the heavens and the earth, he was worshipped by them as the Most High God, the Lord of Hosts, the Master of all the Earth. Empires were his to order; mountains to melt like wax. That such a god, of all gods, might have had a son, and that this son, suffering the fate of a slave, might have been tortured to death on a cross, were claims as stupefying as they were, to most Jews, repellent. No more shocking a reversal of their most devoutly held assumptions could possibly have been imagined. Not merely blasphemy, it was madness.Even those who did come to acknowledge Jesus as ‘Christos', the Anointed One of the Lord God, might flinch at staring the manner of his death full in the face. ‘Christians', as they were called, were as wise to the connotations of crucifixion as anyone. ‘The mystery of the cross, which summons us to God, is something despised and dishonourable.' So wrote Justin, the foremost Christian apologist of his generation, a century and a half after the birth of Jesus. The torture of the Son of the Most High God was a horror simply too shocking to be portrayed in visual form. Scribes copying the gospels might on occasion draw above the Greek word for ‘cross' delicate pictograms that hinted at the crucified Christ, but otherwise it was left to sorcerers or satirists to illustrate his execution. Yet this, to many across the Roman world, was not as deep a paradox as perhaps it might have seemed. So profound were some mysteries that mortals had no choice but to keep them veiled. The naked radiance of the gods was far too dazzling for the human eye. No one, by contrast, had been blinded by the spectacle of the Son of the Most High God being tortured to death; but Christians, although accustomed to make the sign of the cross as a gesture of piety, and to contemplate with wide-eyed reverence the gospel accounts of their Saviour's sufferings, seem to have shrunk from seeing them represented in physical form.Only centuries after the death of Jesus—by which time, astonishingly, even the Caesars had been brought to acknowledge him as Christ—did his execution at last start to emerge as an acceptable theme for artists. By AD 400 the cross was ceasing to be viewed as something shameful. Banned as a punishment decades earlier by Constantine, the first Christian emperor, crucifixion had come to serve the Roman people as an emblem of triumph over sin and death. An artist, carving the scene out of ivory, might represent Jesus in the skimpy loincloth of an athlete, no less muscled than any of the ancient gods. Even as the western half of the empire began to slip away from the rule of the Caesars and fall to barbarian invaders, so in the eastern half, where Roman power endured, the Cross provided assurance to an embattled people that victory would ultimately be theirs. In Christ's agonies had been the index of his defeat of evil. This was why, triumphant even on the implement of his torture, he was never shown as suffering pain. His expression was one of serenity. It proclaimed him Lord of the Universe.Carrying His Cross to GolgothaJesus carries his cross out of Jerusalem to a place called Golgotha. Jews and Romans alike performed executions outside of a town. The Romans made a spectacle of it, in which soldiers would march the prisoner while crowds of spectators gathered to watch.John tells us that Jesus “carr[ied] his own cross.” The Roman custom was to have the prisoners carry their own patibulum—the transverse beam of the cross. This beam was later affixed over the upright stake (the palus, stipes, or staticulum). So, Jesus probably did not carry the entire cross as we normally see it depicted in paintings or movies. The Romans would often continue to scourge the prisoner. Given that Jesus had already been severely scourged, this may not have happened. If the lashings had continued, Jesus could have died before ever reaching the cross.The Synoptics tell us that someone else carried the cross:As they led him away, they seized Simon of Cyrene, who was coming in from the country. They placed the cross on his back and made him carry it behind Jesus. (Luke 23:26)The texts can be easily harmonized. After the severe scourging Jesus received, he was probably unable to carry the cross the whole way to Golgotha. The Romans quickly conscripted Simon of Cyrene to finish the job. No point in ruining a perfectly sadistic execution. The inference that Jesus was extremely weak is not mere speculation. Crucifixions lasted days with the criminal hanging on the cross. All four Gospels attest to Jesus dying quickly after being lifted. This shows he was mortally wounded well before the actual crucifixion.Golgotha is probably at or near where the Church of the Holy Sepulchre is today. As Britannica explains:Church of the Holy Sepulchre, also called Holy Sepulchre, church built on the traditional site of Jesus' Crucifixion and burial. According to the Bible (John 19:41–42), his tomb was close to the place of the Crucifixion, and so the church was planned to enclose the site of both the cross and the tomb.The Church of the Holy Sepulchre lies in the northwest quarter of the Old City of Jerusalem.This is not mere reliance on the tradition that accompanies that church, but on historical evidence. The same evidence weighs against the famous “Garden Tomb”—which some Protestants believe to be Jesus' burial site—from being the correct location.Golgotha was also called “The Place of the Skull.” This could be from the shape of the terrain or, more likely, from the executions carried out there. Why do we, in the English-speaking Christian tradition, call this place “calvary”? As study note 56 in the NET tells us,The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).They Crucified Him Along Two OthersWhat is central to the Christian faith? The crucifixion of Jesus. Christians put crosses on their churches, wear crosses on their necks, and sing hymns like “The Old Rugged Cross.” Yet, in how much detail does the Gospel of John describe the crucifixion? In one. short. sentence.There they crucified him along with two others, one on each side, with Jesus in the middle. (John 19:18)The other Gospels hardly add much detail. Why? Because crucifixion was an unspeakably well-known horror at the time. It was the kind of event with which everyone in John's audience would have been familiar, and the kind of event no one wanted to think about—particularly in relation to someone beloved, much less their Lord!As explained by Tom Holland, crucifixions were intentionally horrific. They sent a public message. Executioners were given free reign to improvise and improve upon them. Sometimes the victim might be tied to the cross, other times they might be nailed to it. When nails were used, they were 5 to 7 inches long. They penetrated the wrist and sunk deep into the wood. The criminal would hang for hours or days. He (or sometimes she) would be unable to swat the flies off his wounds. He could not contain his bodily wastes. All while hanging from a cross anywhere from 6 to 10 feet in height.Jesus was crucified with two others. At first, this may seem surprising. They appear nowhere else in the story. However, this is not an unlikely situation. Crucifixions were a form of government propaganda. What better time to broadcast the message than during a popular festival drawing thousands of people from all over the empire.Jesus, King of the JewsPilate had a tablet made that displayed the charge against Jesus—“king of the Jews.” This would have been somewhat customary. During an execution, one of the soldiers might carry a tabula (tablet) declaring the charge and cause of execution. There is dark humor embedded in this scene. Pilate included the charge provided to him by the Jews themselves. He writes it in Aramaic, Latin, and Greek. Remember that during this festival Jews from all over the empire and some Gentiles would travel to Jerusalem. Many of them may have been more fluent in Latin or Greek. So, Pilate advertises to all there: this is the king of the Jews being crucified.Think of how the situation would have been perceived by those not “in the know.” The king of the Jews is being crucified by the Romans during the most important Jewish festival of the year, while a crowd of Jews—particularly the Jewish religious elite—cheer on. This would be confusing at best and treacherous at worst. It would have looked like the Jewish religious elite were siding with the Romans against the Jewish claim of sovereignty.The chief priests protest. The tablet must be rewritten, they request. “Do not write, ‘The king of the Jews,' but rather, ‘This man said, I am king of the Jews.'” Pilate gets the last laugh. The Jewish leaders may have involved him in a situation with which he wanted no connection; they may have twisted his arm by threatening to accuse him of treason to Caesar; but they certainly cannot direct Pilate's execution of Jesus. “What I have written, I have written” he responds, taking his small revenge on them.There is a subtle theological point made by the message on the tablet. Remember Jesus' words in chapter 12:And I, when I am lifted up from the earth, will draw all people to myself. (John 12:32)The message, at least on its face, seems serious: “king of the Jews.” And it is written not only in Aramaic (the language of the Jews) but in the “universal” languages. Greek was still the lingua franca and Latin was a close second. They were the languages spoken all over the world, or that's what anyone in John's audience would have thought.The point is that the message of Jesus' kingship is displayed for all the world to see, not just the Jews. Of course, there are many more languages and the Gospel message is still making its way to the whole world today, but the symbolism is powerful. Jesus died so that “everyone who believes in him will not perish but have eternal life.” (John 3:16, emphasis added)They Took His Clothes—Psalm 22The soldiers proceed to take whatever few possessions Jesus had upon his arrest. Confiscating the goods of an executed prisoner was standard practice. The removal of clothing upon execution was also standard. The Romans executed prisoners naked. In the ancient world just as today, nakedness in the wrong settings can be cause of shame. For the Jews particularly, public nakedness would have especially shameful. Given that Jesus was crucified in a Jewish setting and during a Jewish festival, the Romans could have agreed to keep loincloths on the criminals.The Roman army's basic unit was a contubernium, eight men who shared a tent. Dispatching half a unit, i.e., four men, would have been common for a task such as crucifixion. (This was called a quaternion, a squad of four soldiers.) Hence the need to divide the garments among several soldiers. The NET translation says they “threw dice.” This is possible (that they used actual dice), but as translator's note 74 to the NET explains:Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.What the text calls a tunic would be an unfamiliar garment to us. Translator's note 71 in the NET explains:Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic' was any more than they would be familiar with a ‘chiton.' On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.The main point John is making by describing how soldiers divided Jesus' clothes among them is a prophetic one. He reminds us how Psalm 22 is being fulfilled. I quote the entire psalm below (for the sake of legibility, I format it as if it were prose).For the music director, according to the tune “Morning Doe”; a psalm of David.My God, my God, why have you abandoned me? I groan in prayer, but help seems far away. 2 My God, I cry out during the day, but you do not answer, and during the night my prayers do not let up.3 You are holy; you sit as king receiving the praises of Israel. 4 In you our ancestors trusted; they trusted in you and you rescued them. 5 To you they cried out, and they were saved; in you they trusted and they were not disappointed.6 But I am a worm, not a man; people insult me and despise me. 7 All who see me taunt me; they mock me and shake their heads. 8 They say, “Commit yourself to the Lord! Let the Lord rescue him! Let the Lord deliver him, for he delights in him.”9 Yes, you are the one who brought me out from the womb and made me feel secure on my mother's breasts. 10 I have been dependent on you since birth; from the time I came out of my mother's womb you have been my God.11 Do not remain far away from me, for trouble is near and I have no one to help me. 12 Many bulls surround me; powerful bulls of Bashan hem me in. 13 They open their mouths to devour me like a roaring lion that rips its prey.14 My strength drains away like water; all my bones are dislocated. My heart is like wax; it melts away inside me. 15 The roof of my mouth is as dry as a piece of pottery; my tongue sticks to my gums.You set me in the dust of death. 16 Yes, wild dogs surround me—a gang of evil men crowd around me; like a lion they pin my hands and feet.17 I can count all my bones; my enemies are gloating over me in triumph. 18 They are dividing up my clothes among themselves; they are rolling dice [literally, “casting lots”] for my garments.19 But you, O Lord, do not remain far away. You are my source of strength. Hurry and help me! 20 Deliver me from the sword. Save my life from the claws of the wild dogs. 21 Rescue me from the mouth of the lion and from the horns of the wild oxen.You have answered me. 22 I will declare your name to my countrymen. In the middle of the assembly I will praise you. 23 You loyal followers of the Lord, praise him.All you descendants of Jacob, honor him. All you descendants of Israel, stand in awe of him. 24 For he did not despise or detest the suffering of the oppressed. He did not ignore him; when he cried out to him, he responded. 25 You are the reason I offer praise in the great assembly; I will fulfill my promises before the Lord's loyal followers. 26 Let the oppressed eat and be filled. Let those who seek his help praise the Lord. May you live forever!27 Let all the people of the earth acknowledge the Lord and turn to him. Let all the nations worship you. 28 For the Lord is king and rules over the nations.29 All the thriving people of the earth will join the celebration and worship; all those who are descending into the grave will bow before him, including those who cannot preserve their lives.30 A whole generation will serve him; they will tell the next generation about the Lord. 31 They will come and tell about his saving deeds; they will tell a future generation what he has accomplished.Look, Here is Your MotherWho is standing near Jesus as he is crucified? All the disciples except the “beloved disciple” have deserted him. The women are the ones who remain with him. This is not entirely surprising from a historical standpoint. Roman soldiers would probably have permitted women followers to remain with the convicted criminal. There would have been many bystanders anyways, and women—even if followers of the criminal—may not have been viewed as active revolutionaries. In the Ancient world, women were allowed more latitude in mourning, and women were executed far less often. (Less often—but not never. The female followers of Jesus were still putting themselves at risk by openly supporting a crucified revolutionary.)Only the Gospel of John mentions the presence of a male disciple at the cross. We have discussed the identity of the “beloved disciple” before. Christian tradition is that the beloved disciple is John himself (the author of this gospel). The fact that only John mentions his presence at the cross makes sense. The other gospel authors focus on the crucifixion itself. John adds a short description of a touching moment he had with Jesus and Jesus' mother.Caution, a short rant is incoming: Nowadays, there are different proposals as to the identity of the beloved disciple. But, frankly, nowadays we can't even agree on what is a woman, so scholarly disagreement on any given point is not as weighty as it once was. Moreover, biblical scholarship is staunchly opposed to tradition. Scholars seem to go out of their way to suggest non-traditional hypotheses, even if they are quite weak or nonsensical. At any rate, I will proceed as if the beloved disciple is John. I don't think the other proposals are even worth discussing, but may this short rant serve as a disclaimer that you should look into those if you are interest. Ok, rant over. Back to the text.Remember that Jesus began his ministry at the behest of his mother, although she did not understand what she was requesting.When the wine ran out, Jesus' mother said to him, “They have no wine left.” Jesus replied, “Woman, why are you saying this to me? My time has not yet come.” (John 2:3-4)In chapter 19, Jesus' mother is present at the end of his earthly ministry.Recall that Jesus is Mary's oldest son, or only son if you take the Catholic approach. Joseph is absent from the narrative, which means he is probably deceased. This further means that the responsibility of caring for Mary fell on Jesus' shoulders. We may have a difficult time understanding the legal position of women in ancient Jewish society, but I will attempt to provide a short explanation. They were “connected” to society through the men in their lives: as the daughter of a man, as the wife of a man, or as the mother of a man. A woman left with no man in her life, either as a father, husband, or son, was a woman that belonged to no household. And a woman without a household had no support group. She was most often destitute. (A younger woman might be expected to remarry or return to her father's household if he was still living. With Mary, those choices were clearly not available.)Consequently, the duty of a son, particularly the eldest, was to care for her aging parents, especially his mother. Moreover, from what we understand of Jewish custom, a dying man was allowed and encouraged to settle the legal status of the women for which he was responsible. A crucified man could make his testament even from the cross.In the ancient world, both Jew and Roman, friendship could create a bond almost as meaningful as kinship. There are several ancient stories in which a dying man asks his friend to become like a son to the decedent's mother. Consequently, the exchange between Jesus, Mary, and John would not have seem odd to an ancient audience.Lastly, we need to understand that adoptive ties would have been taken seriously. A man adopting a woman as his mother is not mere poetry, but an honorable and serious commitment to care for her for the rest of her life.It is with all that in mind that we need to read the conversation in verses 26 and 27. “'Woman, look, here is your son!' He then said to his disciple, ‘Look, here is your mother!'” This was a serious command in which Jesus discharged his last duty—caring for his mother. There is a poetic beauty in that fact that as Jesus was crucified, he went to the grave with no earthly possessions. He had nothing to write a will about, except to settle the legal status of his mother. His mother is all he had and he gave her away as well.One notable detail in this exchange is that Jesus entrusted his mother to his disciple, not to a sibling (whether full or half-sibling, if the Catholic approach is taken). At this point in the narrative, Jesus' ministry has cost him his family. He is now closer to his faith family than he is to his “real family.” This would become a model for many Christians to this very day, when families would disown their own fathers, mothers, brothers, sisters, and children because they placed their faith in Jesus Christ.I Am ThirstyEven on the cross, Jesus is working. He is careful with his words in order to “fulfill the scripture.” He exclaims, “I am thirsty.” On its face, this statement is a visible symbol of Jesus' mortality. The more biblically literate in John's audience, however, would recognize a reference to either Psalm 69 or Psalm 22. Psalm 22 was quoted above. Here I quote Psalm 69 in its entirety, again in the form of prose for easier legibility:For the music director, according to the tune of “Lilies”; by David.Deliver me, O God, for the water has reached my neck. 2 I sink into the deep mire where there is no solid ground; I am in deep water, and the current overpowers me.3 I am exhausted from shouting for help. My throat is sore; my eyes grow tired from looking for my God.4 Those who hate me without cause are more numerous than the hairs of my head. Those who want to destroy me, my enemies for no reason, outnumber me.They make me repay what I did not steal. 5 O God, you are aware of my foolish sins; my guilt is not hidden from you. 6 Let none who rely on you be disgraced because of me, O Sovereign Lord of Heaven's Armies. Let none who seek you be ashamed because of me, O God of Israel.7 For I suffer humiliation for your sake and am thoroughly disgraced. 8 My own brothers treat me like a stranger; they act as if I were a foreigner. 9 Certainly zeal for your house consumes me; I endure the insults of those who insult you.10 I weep and refrain from eating food, which causes others to insult me. 11 I wear sackcloth and they ridicule me. 12 Those who sit at the city gate gossip about me; drunkards mock me in their songs.13 O Lord, may you hear my prayer and be favorably disposed to me. O God, because of your great loyal love, answer me with your faithful deliverance. 14 Rescue me from the mud. Don't let me sink.Deliver me from those who hate me, from the deep water. 15 Don't let the current overpower me. Don't let the deep swallow me up. Don't let the Pit devour me.16 Answer me, O Lord, for your loyal love is good. Because of your great compassion, turn toward me. 17 Do not ignore your servant, for I am in trouble. Answer me right away.18 Come near me and redeem me. Because of my enemies, rescue me. 19 You know how I am insulted, humiliated, and disgraced; you can see all my enemies. 20 Their insults are painful and make me lose heart; I look for sympathy, but receive none, for comforters, but find none.21 They put bitter poison into my food, and to quench my thirst they give me vinegar to drink. 22 May their dining table become a trap before them. May it be a snare for that group of friends.23 May their eyes be blinded. Make them shake violently. 24 Pour out your judgment on them. May your raging anger overtake them. 25 May their camp become desolate, their tents uninhabited. 26 For they harass the one whom you discipline; they spread the news about the suffering of those whom you punish.27 Hold them accountable for all their sins. Do not vindicate them. 28 May their names be deleted from the scroll of the living. Do not let their names be listed with the godly.29 I am oppressed and suffering. O God, deliver and protect me. 30 I will sing praises to God's name. I will magnify him as I give him thanks. 31 That will please the Lord more than an ox or a bull with horns and hooves.32 The oppressed look on—let them rejoice. You who seek God, may you be encouraged. 33 For the Lord listens to the needy; he does not despise his captive people.34 Let the heavens and the earth praise him, along with the seas and everything that swims in them. 35 For God will deliver Zion and rebuild the cities of Judah, and his people will again live in them and possess Zion. 36 The descendants of his servants will inherit it, and those who are loyal to him will live in it.So is Jesus' thirst and vinegar drink a reference to Psalm 22 or Psalm 69? The Gospel of Matthew seems to connect Jesus' statement with Psalm 69. In the Greek, Matthew describes the drink as being mixed with cholēn, translated as gall or bile in English. This is the same Greek word used in the Septuagint translation of Psalm 69:21. Notice that Matthew probably based his gospel on the Gospel of Mark, which uses the word esmyrnismenon (myrrh), so using the word cholēn seems like a deliberate interpretation by Matthew. On the other hand, the Gospel of John (and the Gospel of Mark in verse 15:34) makes a reference to Psalm 22 just a few verses before. Interpreting the reference as connected to Psalm 22 shows more literary consistency with the rest of chapter 19. Of course, as your resident fence-sitter, I must also suggest that the reference could be to both psalms. Jewish understanding of prophecy fulfillment was much more fluid than our modern sensibilities would like.Most importantly, both Psalms place us in the context of the suffering servant, persecuted for his service to God. One psalm ends in hope for the oppressed. The other in judgment for the oppressors.Gave Up His SpiritAfter fulfilling scripture, Jesus exclaims “It is completed!” and gives up his spirit. Allow me to begin the discussion of verse 30 with its latter half.John has emphasized time and time again that Jesus is in control, not the Jews, not Pilate, not anyone else but himself. He goes to the cross willingly and deliberately. The second half of verse 30 is the culmination of that theme. Jesus does not simply die. He gives up his spirit. Even at the moment of death, he is in control. Jesus, being God himself, sacrifices himself willingly.The verb used by John to refer to Jesus' giving up of his spirit is paredōken. This is the same verb (although different voice) as the verb used twice in Isaiah 53:12 (paredothē). In Isaiah, the verb is used passively (he is “given up”), while in John the suffering servant is active (he “gives up” his spirit). Nonetheless, the reference is fairly clear, particularly when we consider than John has referenced Isaiah 53 before (John 12:38).Isaiah 53 is a key passage to understanding the death of Jesus. As I did before with Psalm 22 and Psalm 69, I quote Isaiah 53 here as if it were prose:Who would have believed what we just heard? When was the Lord's power revealed through him?2 He sprouted up like a twig before God, like a root out of parched soil; he had no stately form or majesty that might catch our attention, no special appearance that we should want to follow him. 3 He was despised and rejected by people, one who experienced pain and was acquainted with illness; people hid their faces from him; he was despised, and we considered him insignificant.4 But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God, and afflicted for something he had done. 5 He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.6 All of us had wandered off like sheep; each of us had strayed off on his own path, but the Lord caused the sin of all of us to attack him.7 He was treated harshly and afflicted, but he did not even open his mouth. Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.8 He was led away after an unjust trial—but who even cared?Indeed, he was cut off from the land of the living; because of the rebellion of his own people he was wounded. 9 They intended to bury him with criminals, but he ended up in a rich man's tomb because he had committed no violent deeds, nor had he spoken deceitfully.10 Though the Lord desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord's purpose will be accomplished through him.11 Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done. “My servant will acquit many, for he carried their sins. 12 So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.”

Today, I'm so pleased to be introducing you to Dr. Maria Nemeth. Dr. Maria is a leading expert in leadership excellence, in professional, personal development, and financial empowerment. Her work has been featured on The Oprah Winfrey Show and Inc Magazine. She's the Founder & Director of the Academy for Coaching Excellence and she's the Author of the highly-acclaimed book, The Energy of Money: A Spiritual Guide to Financial and Personal Fulfillment. I walked away from this conversation inspired, knowing that, you know, we're each on our own path but there are always people we can be learning from and Dr. Maria is one of those people. It's such a fun conversation. I can't wait to hear what you takeaways from it. Enjoy.     Dr. Maria shares with us her beautiful insights:    I thought about it and thought about it and read some other spiritual books. And I was able to distill it down into these four words. The last three are - 'I am willing'. 'I am willing', you see. You can be willing to do something you don't know how to do. You can be willing to do something that you're afraid to do. You can be willing to do something that bores you to do. But 'I am willing' takes you up above the worries, doubts, fears, thoughts, feelings, attitudes of states of mind and points of view. It takes us all above that. And the first word to put in before those three is 'nevertheless'. 'Nevertheless, I am willing' are the four most powerful words, you can utter. Nevertheless, means don't take anything away, nevertheless.   And if you were to write down these four words, don't type them on a computer and then print them out. No, no, no. In your handwriting - 'Nevertheless, I am willing'. And put it, where your brain can see it every day for at least the next 30 days every day. Everyday. And I could go, I could tell you why, if we had three hours. Why want to keep in front of your brain but suffice it to say your brain will start recognizing this and you'll find that you're taking it in. So that when you're faced with a money problem. And you say, I'm just too guilty to face it. You say - 'Nevertheless I'm willing'. Because I'm interested, more interested in my dreams than my drama. So that's just the bottom line of what I would say. For all of us who have these money worries.   So these three factors - taking energy, change, and unpredictability, those are the three attributes of a good game. I mean, think of a tennis, football, poker. Energy. Change. Unpredictability. And the most important thing for us to do is know that this is going to happen. See, one of the things that happens with entrepreneurs is they start opening a business and they hit an obstacle, and the first thing they'll say is 'this wasn't meant to be'. No, that's not true. You're going to hit obstacles. I mean really haven't you hit obstacles in your own business? Of course, of course. But the question is this, am I willing to learn from these obstacles you know? Nelson Mandela, who all of us think is the best right? He had the saying. He said - 'I never lose. I only win or learn...'     Dr. Maria Nemeth is a leading expert in leadership excellence, personal/professional development, and financial empowerment, whose work has been featured on The Oprah Winfrey Show and Inc Magazine. She's the Founder & Director of the Academy for Coaching Excellence, an internationally accredited coach training program which has trained thousands of leaders worldwide in the nonprofit, for-profit, and governmental sectors.   She is also an author - of the highly-acclaimed book, The Energy of Money: A Spiritual Guide to Financial and Personal Fulfillment, available in five languages, as well as its successful follow-up book, Mastering Life's Energies: Simple Steps for a Luminous Life at Work and Play. And, a Master Certified Coach and PhD in Psychology with clients worldwide and a transformational seminar leader whose work has transformed thousands of lives across the world over several decades. She is a lifelong agent of social change who has coached and trained leaders and social change agents in areas such as civil rights, racial justice, women's empowerment, and health & human services.   Maria Nemeth, PhD, MCC offers purpose-driven leaders simple yet powerful tools for training the brain for success. Designed and refined over decades of work with people all over the world, her work turns timeless wisdom into practical skills that have helped tens of thousands to live and serve with clarity, focus, ease, and grace.   Learn more about Dr. Maria Nemeth:   Website: https://www.acecoachtraining.com https://www.marianemeth.com   Facebook: https://www.facebook.com/DrMariaNemeth   Twitter: https://twitter.com/DrMariaNemeth

In this episode of 'Walking with Jesus', Evan and Malcolm reason over Luke 10 and how the Kingdom of God is simple according to His word, but between the world and the enemy, it can seem complicated. 'Nevertheless do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven.”' Luke 10:20 https://my.bible.com/bible/114/LUK.10.20 --- Send in a voice message: https://anchor.fm/walking-with-jesus/message

Most of these titles are available as videos from our site https://cdvideo.org Visit and Subscribe to our other main podcast here...https://cdvideo.org/podcast https://www.podbean.com/podcast-detail/ku3h2-a6b6f/Christadelphians-Talk-Podcast https://podcasts.apple.com/gb/podcast/christadelphians-talk/id1448751691 https://christadelphianstalks.podbean.com/ https://anchor.fm/Christadelphians-Talk other thoughts on our site here https://bibletruthandprophecy.com/category/thought-for-the-day-2/ Part of the Christadelphianvideo.org network Visit our audio site http://christadelphianstalk.com/ --- Send in a voice message: https://anchor.fm/christadelphians-talk/message

We read in the bible names of God in different situations. Jehovah God proves himself in healing as Jehovah rapha. Jehovah-Rapha has the power to heal you. Physically, emotionally, mentally, and spiritually. And His Son Jesus came as a healer.  He didn’t come to build an ark like Noah, or to build a temple like Solomon, or as a warrior like David. Not for the healthy, but for those who needed a Great Physician. the God who heals is the one we call upon,his name is Jehovah rapha... In Jeremiah 33:6 God spoke 'Nevertheless, I will bring health and healing to it; I will heal my people and will let them enjoy abundant peace and security. HALLELUJAH In Exodus 15:26 God said I am the LORD, who heals you." God heals,bless,empower,deliver ,lift up and give increase.The list is endless. Today see him in your situation and then something good will manifest in Jesus name.

Hey everyone! I'm so excited to have Ann Shen on the show again! She is an illustrator, hand letterer, and bestselling author of three books and today, we're talking about Ann's new book ‘Nevertheless, She Wore It' which is all about how fashion is a tool for resistance and empowerment. In this episode, we talk about finding your own power and voice, looking for ways to relax, recover, express your best self in this firehose of a time that we're in right now. And baking! We talk all about baking! Enjoy, enjoy! What She Said: "I can conquer anything when I put on the costume of my best self."  "We are in control of how we portray ourselves." "Your worth does not come from external validations or numbers that can be quantified." Those Timestamps: 00:44 - Where we are now... Firehose of a time  06:55 - Overview of 'Nevertheless, She Wore It' - fashion, resistance, self-love 18:50 - 'The Red Lipstick' - historical issues on lipstick/makeup 21:26 - Using fashion to feel good about yourself  34:32 - Ann's love for baking... and raising chickens 48:42 - Expressing your best self, Paying attention to self-worth 58:59 - Finding ways to relax, recover, and show up amidst the pandemic Show Notes: Connect with Ann: Site | Instagram | Twitter | Pinterest Ann's Books: Bad Girls Throughout History Legendary Ladies Nevertheless, She Wore It Ann's Previous RYHSY Episodes: Ep. 114: Ann Shen on Reinvention Ep. 115: Ann Shen on Security Ep. 188: Ann Shen on Finding (and Managing) (and Seeking) Success Ep. 234: Ann Shen on Rest, Routines, and Resetting For The Love of Men by Liz Plank Molly J. Wilkerson (virtual pastry classes!) The Michelle Obama Podcast Congresswoman Alexandria Ocasio-Cortez's Getting Ready Routine via Vogue

Hey everyone! I’m so excited to have Ann Shen on the show again! She is an illustrator, hand letterer, and bestselling author of three books and today, we're talking about Ann's new book ‘Nevertheless, She Wore It’ which is all about how fashion is a tool for resistance and empowerment. In this episode, we talk about finding your own power and voice, looking for ways to relax, recover, express your best self in this firehose of a time that we’re in right now. And baking! We talk all about baking! Enjoy, enjoy! What She Said: "I can conquer anything when I put on the costume of my best self."  "We are in control of how we portray ourselves." "Your worth does not come from external validations or numbers that can be quantified." Those Timestamps: 00:44 - Where we are now... Firehose of a time  06:55 - Overview of 'Nevertheless, She Wore It' - fashion, resistance, self-love 18:50 - 'The Red Lipstick' - historical issues on lipstick/makeup 21:26 - Using fashion to feel good about yourself  34:32 - Ann's love for baking... and raising chickens 48:42 - Expressing your best self, Paying attention to self-worth 58:59 - Finding ways to relax, recover, and show up amidst the pandemic Show Notes: Connect with Ann: Site | Instagram | Twitter | Pinterest Ann's Books: Bad Girls Throughout History Legendary Ladies Nevertheless, She Wore It Ann's Previous RYHSY Episodes: Ep. 114: Ann Shen on Reinvention Ep. 115: Ann Shen on Security Ep. 188: Ann Shen on Finding (and Managing) (and Seeking) Success Ep. 234: Ann Shen on Rest, Routines, and Resetting For The Love of Men by Liz Plank Molly J. Wilkerson (virtual pastry classes!) The Michelle Obama Podcast Congresswoman Alexandria Ocasio-Cortez's Getting Ready Routine via Vogue

In episode 15, meet Tamikia of Glow Boutique in Greensboro, NC. As a mother of an autistic son, a cosmetologist and entrepreneur for 20 years, and a formerly incarcerated individual, she is the personification of 'Nevertheless, She Persisted'.  In this episode, you will see what it looks like when someone is presented with a set of circumstances, but they always find a way to learn, grow, and make it work.  Tamikia is Black Girl Magic personified and is currently the co-owner of Glow Boutique, which has apparel and accessories, a hair salon, regular self esteem workshops, and a weekly IG Live event. Mentioned in this Episode Tamikia: IG @MeekMain Glow Boutique Wed IG Live Event: IG @Glow.Boutique.GSO Glow Boutique: 2708 Pinedale Rd., Greensboro, NC Website: Glow Boutique The Vibe Rise can be found at: www.theviberise.com IG/Twitter: @theviberise Facebook: The Vibe Rise Email: Hello@TheVibeRise Podcast Music by Niwel & KODOMOi: Bad Love (Niwel Remix) (Instrumental) by Niwel https://soundcloud.com/niwel-516897768 Creative Commons — Attribution-ShareAlike 3.0 Unported — CC BY-SA 3.0 Free Download / Stream: https://bit.ly/_bad-love Music promoted by Audio Library https://youtu.be/5bFK_dZtPWM Cloudy by KODOMOi https://soundcloud.com/kodomoimusic Creative Commons — Attribution 3.0 Unported  — CC BY 3.0  Free Download / Stream: http://bit.ly/2DTIQji Music promoted by Audio Library https://youtu.be/ZIyyj2FrVI0    

The Advent By Apostle F. McKnight Isaiah 9:1-7 'Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the nations, by the Way of the Sea, beyond the Jordan— For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. ' Isaiah 9:1,6 https://my.bible.com/bible/111/ISA.9.1,6 EMAIL : NEWHORIZONMIN@GMAIL.COM TEL : (469)333-0397

'Nevertheless the gloom will not be upon her who is distressed, As when at first He lightly esteemed The land of Zebulun and the land of Naphtali, And afterward more heavily oppressed her, By the way of the sea, beyond the Jordan, In Galilee of the Gentiles. The people who walked in darkness Have seen a great light; Those who dwelt in the land of the shadow of death, Upon them a light has shined. You have multiplied the nation And increased its joy; They rejoice before You According to the joy of harvest, As men rejoice when they divide the spoil. For You have broken the yoke of his burden And the staff of his shoulder, The rod of his oppressor, As in the day of Midian. For every warrior’s sandal from the noisy battle, And garments rolled in blood, Will be used for burning and fuel of fire. For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.' Isaiah 9:1-6 NOTES: Great things come in small packages God loves blowing your mind with the small things Hebrew name El Gibbor - The Mighty Might Ones We should have a healthy fear of the Mighty One If Jesus is still the Mighty Mighty one the we too must step out of the boat in faith Want to receive text updates from our church? Send the keyword VBPH to 757-665-2410. Please let us know how this message has influenced you using one of these options: Email: pastor@vbph.org Voicemail: https://anchor.fm/vbph-sermons/message Thanks for listening! Has this message been a blessing to you? Please consider giving a generous donation --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

'Nevertheless the gloom will not be upon her who is distressed, As when at first He lightly esteemed The land of Zebulun and the land of Naphtali, And afterward more heavily oppressed her, By the way of the sea, beyond the Jordan, In Galilee of the Gentiles. The people who walked in darkness Have seen a great light; Those who dwelt in the land of the shadow of death, Upon them a light has shined. You have multiplied the nation And increased its joy; They rejoice before You According to the joy of harvest, As men rejoice when they divide the spoil. For You have broken the yoke of his burden And the staff of his shoulder, The rod of his oppressor, As in the day of Midian. For every warrior’s sandal from the noisy battle, And garments rolled in blood, Will be used for burning and fuel of fire. For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.' Isaiah 9:1-6 NOTES: Jesus is a consultant Jesus can send a consultant when everything is crazy Jesus doesn’t just want to make you feel better but wants to give truth in the midst of the “winter” Relationships are are hard and need effort or else they fail We need to seek council as well Do not be afraid only believe! Even in the midst of pain and difficulty - believe! Want to receive text updates from our church? Send the keyword VBPH to 757-665-2410. Please let us know how this message has influenced you using one of these options: Email: pastor@vbph.org Voicemail: https://anchor.fm/vbph-sermons/message Thanks for listening! Has this message been a blessing to you? Please consider giving a generous donation --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

In this, the first message of our Christmas season, Pastor Dom Bird unpacks chapter 9 from Isaiah - a prophecy that begins with the great word - 'Nevertheless...' Although this was written 700 years before Jesus was born, this was a message saturated with hope. '...for unto us a child is born. Unto us a son is given...'

Join us as we discuss how God has been showing us His desire for us to grow in our spiritual stamina in our prayer life. Prayer should be a normal occurrence in the believer's life and it has been a foundational element of our marriage over the years but lately, we have been feeling that God is desiring us to pray more. In order to grow our stamina, which is the ability to handle more, in our spiritual life is by doing it more. -- Take our 31-day marriage prayer challenge today and join the 1000's of couples who have done it. https://shop.marriageaftergod.com/products/thirty-one-prayers-bundle -- FOR MORE MARRIAGE ENCOURAGEMENT https://marriageaftergod.com https://instagram.com/marriageaftergod SHOP MARRIAGE RESOURCES https://shop.marriageaftergod.com FOR WIVES https://unveiledwife.com https://facebook.com/unveiledwife FOR HUSBANDS https://husbandrevolution.com https://facebook.com/HusbandRevolution READ [Aaron] Hey, we're Aaron and Jennifer Smith with Marriage after God. [Jennifer] Helping you cultivate an extraordinary marriage. [Aaron] And today we're gonna talk about Spiritual Stamina and Prayer. Welcome to the Marriage After God podcast, where we believe that marriage was meant for more than just happily ever after. [Jennifer] I'm Jennifer, also known as Unveiled Wife. [Aaron] And I'm Aaron, also known as Husband Revolution. [Jennifer] We have been married for over a decade. [Aaron] And so far, we have four young children. [Jennifer] We have been doing marriage ministry online for over seven years through blogging and social media. [Aaron] With the desire to inspire couples to keep God at the center of their marriage, encouraging them to walk in faith every day. [Jennifer] We believe the Christian marriage should be an extraordinary one, full of life, Love, [Jennifer] And power. [Aaron] That can only be found by chasing after God. [Jennifer] Together. [Aaron] Thank you for joining us in this journey as we chase boldly after God's will for our life together. [Jennifer] This is Marriage After God. [Aaron] Okay, before we get started on this week's episode, I just wanna invite any of you that have been subscribed to our channel and enjoying this content, if you would just take a moment and leave us a star rating and a review. If you don't have time for a text review, you can just leave a star rating also, but when those reviews get left, they actually help our podcast get seen by a lot more people so we'd really appreciate it, if you have a moment to leave a review, that would be awesome. [Jennifer] Also, Aaron and I would like to invite you to support this podcast by shopping through our store. So if you go to marriageaftergod.com/challenge, you can check out our resources on prayer and take the 31 day challenge, pray with your spouse through those resources and that, shopping through our store helps support this podcast. [Aaron] So let's just get into the content now. You know, we're gonna be talking about spiritual stamina, which is a term that I brought up this last Sunday and we'll talk about where it came from but I believe it's something that God's walking us through right now. There's several things that we're gonna talk about today that were brought up recently, over the last few days, and we're just thinking, "Man, we should talk about this." [Jennifer] Yeah. [Aaron] For this week's podcast. [Jennifer] Yeah, I feel like it's a necessary message, not just for our hearts and the things that we're walking through but hopefully it'll inspire everyone listening. [Aaron] Yeah, and then our heart for this podcast is always to inspire and encourage marriages out there who love God and who wanna know His will for their life and marriage to move forward and that's what He's doing with us, it's our journey, it's their journey, but this word 'stamina', it's something that I think about often when it comes to my workout in the mornings at the gym, which this morning's was super hard and I had almost no stamina. I could not keep going, I almost quit halfway through the workout. [Jennifer] I've been there before, pretty much any workout I've ever done. [Aaron] And the idea is that we, as we work out, or as we exercise or we build muscle, our muscle in our body and our system gets better at doing that and it means we can handle more. And this week, on Sunday at church actually, I was thinking about it. Actually church service was awesome, I walked away feeling so blessed and that just, the Lord was speaking to our hearts, but a thought I had was, "Man, I wonder if we could handle more as a church body?" [Jennifer] Like go longer? [Aaron] Yeah, go longer. Like, it was actually a really good service and several people spoke and talked and we sang a lot of awesome worship songs and just, it was a really good morning. There was tons of prayer, but then I just had this thought of I wonder if we could handle more. Could we go longer, or is it, we just cap it a certain amount or time and this was, I don't believe anyone was, I actually didn't tell anyone this, there was no problem, it was just, I was just thinking, like, I wonder what it would take if we could do more, if God wanted us to go further, if we could, would we be okay with that. Have you ever thought about that before, Babe? [Jennifer] When I think of stamina, I think of my time spent with the kids and kind of just doing our daily routine and the kind of stamina that a parent needs, to be able to do that, to last the whole day. That's a good illustration. Fulfilling their needs and being their encouragement and their comfort and just be that person in their life to guide them and it requires a lot, and so when I think of the word 'stamina', that's what I think of. [Aaron] Well, that's a good illustration, actually. So your stamina from one child to your stamina to two children-- [Jennifer] It grows exponentially. I feel like each time, every time we have another child, I do feel like, kind of like you were talking about, growing and as you exercise and building that muscle, I feel like I'm building that muscle as a parent. [Aaron] Right, in every aspect, not just playing with our kids but in discipline-- [Jennifer] And teaching. [Aaron] In teaching, discipleship, all these areas. So another area that stamina came up was in prayer, recently, and we're gonna talk about that and actually at the end of this episode, are we gonna pray for the marriages that listen? [Jennifer] Yeah, when we were talking about what we would share today, I've actually been asking you for a couple weeks now, hey, we need to an episode just on praying and pray for the couples who are listening because we know how powerful prayer is and our heart is to pray for you guys, and so we thought we could just enter into a time of praying and I'm really excited to do that today. [Aaron] Yeah, and we'll do that towards the end so stay tuned. I did a live video today on Instagram and got people's prayer requests so we're gonna go through some of those, Babe. Oh awesome. [Aaron] But we're just gonna pray generally for marriages who listen to this, marriages and the church and so that's gonna be awesome, but prayer was a part of the spiritual stamina we were talking about. Jennifer and I have made prayer a main theme in our marriage since the beginning. It's been a main theme in our ministry online, it's been probably the most popular books that we've had, is our prayer books. [Jennifer] And I would say that it's not because we're good at it, it's because God's constantly calling us to do it and I feel like that's been an area of our life that we constantly come back to and need to be reminded of and so I think that's why it's such a big part of our ministry online, is because we know that if it's hard for us, it's probably hard for other people. So, just wanted to-- And I feel like recently-- Share that. [Aaron] We've talked about this a bit, Babe, is that God's actually asking us for more. It feels like He's saying, "Hey, I want you to pray more." That there's more to be prayed about, that I want more energy put into prayer and so that goes back to the stamina of well, what can we handle? And you actually, you just asked God recently, you said, "Okay Lord, what's next?" And I feel like what's next in our life is more prayer, more of the word of God, more spiritual growth, more fellowship, all of these things that God, that we experience God in and how we know Him and I think that's what He's calling us to. [Jennifer] So, real quick, you had mentioned that on Sunday specifically, you were kind of wrestling with the question, can we handle more, and I know that the night before, you had started a new book and so do you wanna share a little bit from that? [Aaron] Yeah, so not only was this idea on Sunday of like, can we handle more? Can we pray more? Can we read more? What could our church handle? Could our spiritual stamina be built and grow as a church as a whole but also as individuals in our marriage and then the conversation continued and then that night, I read this book at night. It's by Francis Chan, it's called Letters to the Church, I just got it and he talks about prayer in it and it was pretty powerful, I just wanna read a little bit of what he said. This is on page 67 and he's talking about prayer and the church and he says, "Years ago, my friend from India "drove me to a speaking engagement in Dallas. "When he heard the music and saw the lights, "he said, 'You Americans are funny. "'You won't show up unless "'there's a good speaker or a band. "'In India, people get excited just to pray.' "He proceeded to tell how "believers back home loved communion, "and how they flocked to simple prayer gatherings." First of all, this story itself shocked me and I was like, oh! Like, I've never thought of that and do we do that? Would we flock to a prayer meeting? Do we crave prayer? The Bible is just so adamant about prayer, God's so adamant about our prayer life. Jesus dying on the cross tore the veil from top to bottom so that we can actually have direct line of contact with the Father Himself. That we no longer need an earthly priest, we have a high priest, Jesus Himself, who intercedes for us and gives us direct access. [Jennifer] Which is incredible, do we take advantage of that? Yeah. We should be. [Aaron] And I think this started a really long conversation, actually, right before bed, but later on in the chapter he says, "It is His desire for all His children "to experience the fullness of Him through the church "and has given us His word to show us how. "Let's dream of trembling believers on their knees, "speechless because they grabbed the weight "of speaking to Yahweh. "Let's picture small groups and large crowds "coming with eager expectation just to pray. "This is possible." And so, this book, I'm really liking the book. There's a few things that I've wrestled with but this prayer stuff, we talked for probably an hour, just about our spiritual stamina, our prayer. Like, are we even giving prayer the time of day that it deserves in our life? So, Babe, when I read that, because I read it out loud to us in bed, and just how he was dreaming of believers on their knees praying and speechless and eager expectation just to pray. How does that make you feel? [Jennifer] I think it draws out of my heart just this eagerness to do it more. Sometimes we have these emotions and feelings in our hearts and we can't even put words to them until you read someone else's writing and then it's like, "Oh, that's what it is." And I've been feeling this way for a while and I feel like that was, his words, like, just hearing you read them out loud, was like, "Yes, that's it." Like, we need more of that and earlier you had mentioned that we had been praying for what's next and that specifically came from when I had gotten away for a couple days for a women's retreat and there was 15 of us and we each took turns sitting in what we called the hot seat and it was just a chair in the middle of the room but each one of the women there basically just shared a prayer request and then we all prayed specifically for that woman-- One by one. One by one. Every single woman. It took us, like, three hours or so to get through and when it was my turn, I remember just thinking like, I feel ready for what God has for, for whatever's next for me and for us and so that's kind of where that came from and I'll tell you what, the experience of that prayer time was so powerful, not just in my life, but in all the women's lives there and it made me, when I got home, it made me think of how when you're gone at a retreat or you're gone at a conference, there's this spiritual high. That you walk away feeling like you're just so close to God and you really experienced something truly miraculous and what I felt like God was sharing with me about that specifically is that it was because we devoted time to Him. We sat for three and a half hours and prayed over each individual person, in prayer talking to God, like, petitioning for these prayer requests and then we expect in our daily life to just go through whatever we have, whatever requirements that we have on our day to day agendas and we think that we're gonna experience God the same way without going to our prayer closet, without being on our knees, without lifting up those requests to Him, without being thankful for things and just talking to Him and sharing our heart with Him, we expect the same spiritual high. [Aaron] Yeah, and God doesn't want us to have spiritual highs and lows, He wants us to be consistent with Him. What's funny is you said, so you planned that whole retreat and all the women just raved about it and you were telling me, though, you were like, "I planned all these great things "and they were all fun, like these games "and these conversations and they were great, "but the most powerful thing we did was the prayer." [Jennifer] Yeah. [Aaron] And it was that you said, "It felt miraculous, "it felt like we were in the presence of God "as women coming together for the purpose "of praying for each other," and as we talk about this, I feel like the thing we've been feeling is that we're missing something. Like you said, we expect to experience God in the same way in those dedicated, devoted times as we do in our every day life when we don't dedicate or devote time. And so, the stamina side of that is we need to devote time to practicing and walking in those things. You know, at bedtime. One thing that we've realized is we could be spending more time in prayer. Are we cultivating an environment where we get to bed early enough and even if not, early enough, and prayer is a priority at bedtime, together? [Jennifer] Yeah. [Aaron] Praying for our kids, praying for our family members, praying for our church, and I feel like that's where the stamina comes from, is the devotion and the time that we set aside for it. [Jennifer] And I feel like, as we practice it and we stretch that spiritual muscle, we'll get even better at it. [Aaron] And that's the goal, right? That we get better which means we're closer to God, we're closer to Jesus, we become more like Him, more transformed into His image and so that's what we're talking about today and what's funny is, it's not like we have done this yet, right? Our heart is that we're gonna start walking in this ourselves and start examining areas of our life where we need more spiritual stamina. [Jennifer] Yeah. [Aaron] You actually challenged us this morning-- [Jennifer] Well, because this has been a conversation with us. You do Bible time every morning with the kids, which I absolutely love. I love seeing you lead in that way and you read through a chapter and you put it away and we went to go pray and I'm like actually, I think we can handle more. And you said-- [Aaron] Yeah, going back to our Sunday conversation. [Jennifer] Yeah, and so you said, "You're right," and so you pulled it back out and you just told the kids, "Hey, we're gonna read a little bit more today," and you read a-whole-nother chapter. [Aaron] Yeah, and I will say it was in Luke chapter 21, was the first chapter we read and then chapter 22 was significantly longer, but we did it and the kids totally handled it. Yeah, they got a little squirmy and even in my own flesh, I could feel myself feeling like, okay, this is just going long, but that's the only way we're gonna do it. Didn't we, when I started doing Bible time, wasn't it just a verse? [Jennifer] It was a couple verses, it was so brief, yeah. I feel like it was five minutes, max. Maybe if that. [Aaron] Probably a couple minutes and now we're at a full chapter, so just for those that are listening or wondering about family Bible time, start small and build up the stamina. Build up your ability and your kids' ability to listen and hear more and handle more time in the word of God. [Jennifer] And I just wanna add something specifically for kids, because when we build our spiritual stamina, they're seeing our example and the way that we lead in that way. Oh, that's good. And that's gonna help them as adults and so I just wanna encourage those listening with kids that it's our job, it's our privilege, it's our obligation as Christians to lead our children in this way and I'll be honest, sometimes I lean heavily on my husband to lead in this way and it's like I think, we already did Bible time and so therefore when I'm doing school with them and Aaron's off to work that I don't need to pray with them, or at least I think like, check off the box, that's already been done, but if I wanna build their spiritual stamina, I'm going to go into prayer or read the Word or teach whatever I need to teach of God's ways at any time throughout the day and that's kind of been the blessing of being at home to homeschool them but today, specifically, as this theme has been playing out in our lives and we've been thinking about spiritual stamina, I, during school, stopped and made the kids sit on the floor and we all held hands and I said, "We're gonna pray. "We're gonna pray specifically for some friends "that are going through a hard time right now," and each one of the kids prayed and it was really incredible. [Aaron] And that's good and that's building our stamina and how could we ever expect our children to fall in love with the word of God, grow spiritually, love God if they don't see us walking in those ways? We can't expect something different from them that we wouldn't expect of ourselves. And so the desire that we have to grow spiritually, to get better at being in the word of God and to get better at prayer. Not that these things commend us to God but they make us more like Him and because our heart is like, "Man, Lord, we wanna be like You, we wanna walk with You, we wanna know You," that's where this desire is coming from. This craving of getting stronger and more fit in the word of God, activating the things that we're learning, walking in the ways that we're reading in the word of God. [Jennifer] So we were dong family Bible time this morning and you wanna share about what we read? [Aaron] Yeah, 'cause again, there's this theme. There was Sunday morning, there was Sunday night in the book I was reading and then this morning, Monday morning, we're reading in Luke and it's Luke chapter 22 and it's just, this is about Jesus praying. He's about to go to the cross and I just wanna read the scripture verbatim and then we'll talk about it. It's in Luke chapter 22, verse 39, "And He came out and went, as was His custom, "to the Mount of Olives and the disciples followed Him. "And when He came to the place, He said to them, "'Pray that you may not enter into temptation.'" I just wanna stop right there for a second because you actually pointed this out this morning, you're like, "He asked them to pray "not to enter into temptation?" Jesus loved his disciples and He asked them, He said, "Guys, pray that you don't enter into temptation." Especially knowing that Peter was about to be tempted to deny Him. He knew he was gonna deny Him, three times, and Jesus was like, "Hey guys, "pray so that you won't enter into temptation." He's like, it's not just a warning, it's like a hey, this is what you can do, this is what you should do so that you won't do the other thing. [Jennifer] And this is the same, this is true for us. Yeah. Right? [Aaron] And then he says in verse 41, "And He withdrew from them, about a stone's throw "and knelt down and prayed, saying, "'Father, if You are willing, remove this cup from Me. "'Nevertheless, not My will but Yours be done.' "And there appeared to Him "an angel from Heaven, strengthening Him, "and being in agony, He prayed more earnestly "and His sweat became like great drops of blood "falling down to the ground. "And when He rose from prayer, "He came to the disciples "and found them sleeping for sorrow. "And He said to them, 'Why are you sleeping? "'Rise and pray that you may not enter into temptation.'" [Jennifer] Okay, so hold on. So, Jesus was in agony and He kept praying. [Aaron] He prayed more. [Jennifer] He prayed more, more earnestly. So, that shows some stamina and I think that this moves my heart so much because I think of everybody going through hard times, everybody goes through, in their own way, they have to face circumstances, conflict, whatever it is. How can we have the stamina to face those things earnestly through prayer, if we're not doing it when times are easy? [Aaron] Yeah, and it would be easy to say, "Well, like, he's Jesus," but the Bible tells us that Jesus was like us. He was tempted in the same way, He had physical limitations and weaknesses in the flesh but without sin and so it says that he was in agony, sweating as it were drops of blood, that's how much agony He was in, knowing what He was about to face on the cross. But yet, He prayed and said, "Not My will be done but Yours." And so the template we get here is that we pray God's will for our life, that we do it even when we're in agony and more earnestly and I just like He says, He says, "Why are you sleeping?" And I feel like us, it's almost as if we've been sleeping and God's looking at us saying, "Wake up. "Wake up, the time is drawing near, "get on your face and pray." do you feel like that, Babe? Yeah. Do you feel like He's telling us to wake up? [Jennifer] Yeah, I do. I mean, I feel like in a lot of ways, we do fulfill these scriptures and we do try and walk in righteousness and walk in the ways that He's called every Christian to, through His word but yet so often, we neglect it or we forget or we think we're doing fine until we read things like this and it hits us head-on that Jesus Himself was in agony and He continues to pray earnestly, and that's our example. And are we doing that? [Aaron] Yeah, and I think about, He says, "Rise up and pray that you may not enter into temptation." I think of the normal temptations to sin, but how often are we tempted to just not pray? To not be in the word of God? [Jennifer] To do something else, to go on social media? [Aaron] Gosh, that's like, my story. It's everyone's story. I go to bed and I'm like, "Oh, I'm gonna read the Bible," and then, boom, I'm on my phone. [Jennifer] It's everyone's story right now. [Aaron] Yeah, so let's wake up, Christians. We're gonna do this with you. Let's wake up from our spiritual slumber and our lack of fervor for spiritual things. The Bible tells us to desire that which is from above, Heavenly things, and I want that. I wanna pray more. I wanna be in the word of God more. I wanna be in close unity and fellowship with other believers more. If in prayer, and in the word of God, I'm thinking about this Sunday in teaching on this idea and practicing it and just reading through several chapters in the word of God, just to get our stamina for the word of God. [Jennifer] I think it's important, I think we need it. [Aaron] Yeah, and so we should try that. Remind me to do that this weekend, I'll prepare something. So that was the scriptures that we read this morning to our kids, again about prayer and just seeing Jesus's example in that. And then I just wanna, really quick, this is to emphasize that I believe God's just hammering home in our marriage currently, this idea that God wants us praying. So last night, I could not sleep. I don't know if you know this or not but I literally was dreaming all night and when I dream, I don't feel like I've slept at all. I remember waking up at 12:00 and then 1:30 and then 3:30 and then at 4:30, finally, I woke up, and I started praying for the person I was dreaming about. I was like, "Okay Lord, I had this dream "about a friend of mine and I had the dream all night "and it was really distressing to me," and I finally just woke up and I just prayed for him. I don't think the dream is true but I believe that he needed prayer, and so I just started praying for him. And then I had another person, another friend of mine that moved away, and I haven't thought about him in a little while, and so this morning, after I got back from the gym, I just started praying for him. And what's awesome is, he sends me a message, or he actually posted about me today, just saying he wanted to like go do a run with me, or something like that, and I went and I just messaged him and I said, "Hey, how are you doing? I'm praying for you." And he lets me know that stuff's going on in his life, that I didn't know about and I was like, "Man! Well, I'm praying for you, "I'm here for you, let me know what's going on." And I was like, "Okay, Lord." [Jennifer] That's really cool. [Aaron] Like, you want me to pray? Like, I'm gonna pray. And it's not for my sake, it's for others' sake and it's also for just hearing God's voice, which I think is awesome. [Jennifer] Yeah, well I think that when our hearts are yielded in that way and submissive to God in that way, we hear Him and He can speak to us and He can lead us and He can show us things or present opportunities like, with your friend, texting back and forth, would you have even had that opportunity if your heart wasn't tender enough to be praying for him? [Aaron] Probably not. I wouldn't have been thinking about him, I wouldn't have been ready. I might have, like, if I talked to him later, said, "Oh, I'll pray for you," but it encouraged me to know that God had already had me working in the spirit on his behalf. Which I think is a really awesome thing. And think about the body, the entire body of Christ, the church, what it would look like if we were praying like this for each other? Just always in prayer for each other. It'd be powerful. [Aaron] Now, what would it look like in our marriages? What would it look like if I was praying for you every morning? Which I do, I pray for you, but I don't pray for you the way I could be. Do you feel like you feel pray for me like that, and if you don't, what would you think would happen if you were praying for me, just fervently and daily and hourly, sometimes? [Jennifer] Well, there has been seasons of our marriage where I know for a fact that you're wrestling with something or you need help with something or you're down and like, I can sense that, or we've talked about something specific and those are the times that I feel like I really go to God in prayer for you, on your behalf, and then there's other times where I feel like we're good and I'm not in that same heart of prayer. [Aaron] Right, we're good, we don't need it. [Jennifer] Not that we don't need it, but like, I know if someone says, "Prayer is amazing, "you need to be praying," I'm like, "I know." But am I walking in that faithfully, with fervor, with my knees on the ground for you? I don't fight for you like that, like I should be, every single day. [Aaron] Right, and we get reminded in the word of God that the battles that we face are not battles against flesh and blood, but they're spiritual battles, against the powers in the air and the spiritual forces and we get to battle, as our Pastor Matt always says, he says that prayer isn't the preparation for the battle, prayer is the battle. We could be battling for each other. I could be battling for you that God's walking with you and helping you and encouraging you in your faith, in your abilities as a mother, in your strength as a wife and you could be praying for me for being protected from temptation and walking in leadership and getting wiser and all these things that we could be praying for on a constant basis. [Jennifer] What I found to be so impactful about marriage is that when we are yielded in this way, to be praying, especially for our spouse, when I'm praying for you, my heart's not focused on myself, it's not about me, it's about you and if my heart's in that position, then what's gonna happen in my actions as we interact with each other throughout the rest of the day? I'm gonna be mindful of you, I'm gonna be thoughtful of you, I'm gonna be thinking about your needs and thinking about how I can serve you, love you, help you versus the other way around which is me, me, me. [Aaron] Right, and that goes to that scripture, I believe it's First Thessalonians that says, "Pray without ceasing." It's not that we are literally on our knees praying 24/7, it's that we are in constant communion with the Father, who, when we do that, changes us, speaks to us, walks with us, guides us, puts our eyes on the things that He wants our eyes on, puts words in our mouths that He wants us to speak, has us hear things He wants us to hear, and so prayer does that. It turns our hearts to God, which then turns our hearts to what He wants. So I love this. I think that as marriages, we should just pray and we're gonna be doing this, pray that God would give us a heart for prayer. That he would grow our spiritual stamina for the word of God, for prayer and that we would see fruit from it, good fruit. And so I think we should go into a time of prayer. What do you think about that, Babe? [Jennifer] I feel good. I feel like it's necessary and needed and I think that we need to be praying specifically for the body of Christ even more. I feel like we're entering into a season where the body needs it more than ever. [Aaron] Right, so we're gonna go into a time of prayer and I'm gonna pray for some of the things that the community, you guys, gave me to pray for and we'll pray for some other things and then we'll close it out. [Jennifer] We wanna invite you guys to pray along with us and if anything comes up in your heart that you need prayer for or that your spouse needs prayer for, just take a minute and just pray for them. [Aaron] Father God, I just wanna come before You and I wanna lift up marriages all over the world, marriages who love You, marriages who desire to see Your will done in their life. Father, I pray that You would reveal Yourself to them, that You would draw them so close to You, God, that they would know, beyond a shadow of a doubt, that they're Yours and that You desire to use them in mighty ways. Father, I specifically wanna pray for those marriages who are struggling with illness. I know many marriages have real illnesses, real bad things that they're dealing with, hard things, things that they've been dealing with for years, even. I pray, Father, for complete healing. I pray that even if they aren't healed, Father God, that their hearts would be yielded to You, that they would trust You and know that You are doing good things in their life. I pray, Father, that they would lean on You in their weakness because, Father, You tell us in Your word that in our weakness, Your strength is made perfect, and so I pray that in their lives, Your strength would be made perfect and they would know it. I pray that they would rejoice in their afflictions, in their sickness, that people that are watching them and that are wanting to them to be better, Father God, would see their joy, would see their resolve and would know, God, that they are walking with You and that they would be a testimony to people that are watching them. I also wanna pray for marriages that are dealing with infidelity, Father God, and unfaithfulness. I pray Lord that you would convict the hearts of those who are not walking in faithfulness with their spouse; that Lord, You would change them and transform them and rebuke them, if necessary, and that You would bring other Christians alongside them to rebuke them as well; and that they would turn their hearts to You, that they would repent and that they would change their ways and that You would redeem those marriages, Father God. We just, we pray in Your mighty name, in the name that is above all names, Jesus Christ, and we ask, Lord, that you would change those marriages and that they would be a testimony for you; that anyone who would see and hear their story would know that there is a God in Heaven; that they would know that You are the one true God, because they see that Your hand was in their marriage and that You redeem them and save them. [Jennifer] God, I just thank You so much for these marriages, I thank You for these husbands and wives and the purposes that You have for each one of us and I just pray, Lord, that as we draw closer to You, that Your holy Spirit would just continue to guide us and continue to lead us, continue to give us stamina, Lord, for Your word, give us stamina for our prayer life and for talking to You and just coming before You with our requests and our thankfulness and everything that's going on in our lives, Lord, and I just pray that we would have stamina in our family lives, that we would be present. I pray, Lord, that each one of us would know the roles that we have with our children and other people's children, that you would just reveal to us, just how influential each one of us are in their lives and I pray, Lord, that we would have stamina with them, that we would be patient and kind and compassionate and caring as we disciple them and draw them closer to you. God, I thank You so much that these marriages desire to draw closer to You and I just pray that we would all experience more intimacy with You. I pray that we would experience more intimacy in our marriages. God, I pray that every marriage after God would build their foundation and establish it according to Your word, that we wouldn't let a day go by without reading your word. God, please remind us every day that we are lights of Your testimony, especially for this world, this dark world, Lord. I just pray that we would know what purposes we have to fulfill in this life and I pray that we would walk in the ways that You've already established for us to walk. God, I pray against the enemy. I pray against his flaming arrows and the ways that he tries to attack us and I pray that he would not get in the way of what You're trying to do on our lives. I also pray against our flesh and the temptations that come to draw us away from You and I just pray, Lord, that we would be stronger than that, that we would be able to walk righteously and pure and God, I just pray that Your Holy Spirit would help us in this way. God, I specifically wanna lift up some requests that came from the community and that was around job and work and I just pray, Lord, that as people transition in and out of jobs, with changes, I pray that for those who don't have a job right now, I just pray for all of it, Lord. That You would just continue to guide each one of us as we pursue the work that You have for us, and regardless of the circumstances, whether we're in work, in job changes or out of work, that we would continue to be a light for Your namesake, that we would be a testimony to those around us, of faithfulness and perseverance and hope. I pray, Lord, that whatever work that we do, that we would do it unto You. I also wanna lift up finances too, Lord, and I just pray that each one of us would steward well all that You have given to us. If there are couples in debt, Lord, I just pray that You would inspire them to change their ways, that they would do everything that they can to get out of that debt and that they would lead their families well in the area of finances. I pray that we would be a generous people, people who don't cling to what they have but that they're holding it open handed so that You can guide and direct wherever You need those resources to go. God, I pray that You would be able to trust every marriage with the finances that You have placed in their lives and that we would just steward them well, Lord. God, I just thank You so much for our marriages and I just continually ask that Your Holy Spirit would lead us and guide us and draw us closer to You each and every day. [Aaron] Father, we love You and we thank You for the things You give us in our life. The blessings, the hard things even, we thank You for all of it, Lord. You love us, You desire for us to mature and to grow and to become the men and women You've called us to be. You desire that our marriages would be used to grow Your kingdom, to spread Your gospel and Father, we just wanna give You all the glory and all the honor, You deserve it all. You are so good to us, Father, and we thank You for it all and we just pray these things in Your Holy Son's name, Amen. So we thank you for joining us today, I know this was a little bit of a unique episode and we just pray that all of us, that me and my wife, that you and your spouse would begin to grow in our spiritual stamina, that we would fall in love with prayer, fall in love with the word of God and that we would crave more and more of it every day so that God would use it to change us, to transform us, to make us more like his Son, Jesus. And the reason for it all is that He would use us, that we'd be used to point people to Him. We thank you for joining us and we look forward to having you next week. Did you enjoy today's show? Find many more encouraging stories and resources at marriageaftergod.com and let us help you cultivate an extraordinary marriage.

'Nevertheless, God who comforts the downcast,comforted us..." 2 Corinthians 7:6 God is always by our side, even in our health journey. He is our ever-present help in times of need. He is ready and waiting for you to reach out to Him and ask Him for help. ~Dr. Melody P.S. Want more guidance, resources and support for your mind, body and spirit? Then join us in the Fit+Faith Lifestyle Membership! Click here: fitplusfaith.com/join

You often hear it said, "You don't look like you've been..."  of women who have come through hardships in life. But honestly, who wants to 'look like' they've survived homelessness, sexual assault or an abusive relationship. As we continue in our celebration of Women's History Month with the theme, 'Nevertheless, She Persisted' we talk with some Clean Up Women.  Listen in as these women talk about cleaning themselves up - mentally, physically, emotionally and bouncing back from traumatic life events.  Panel Members:   Lila Holley - Army Veteran   BriGett McCoy - Army Veteran; Founder of Women Veterans Social Justice Network; www.wvsjnetwork.org    Wanda Petty - Army Veteran; Host of She Vet iNspires; https://shevetinspires.com/

Weeeeellllcommmme to Meeeeeereeee Rhetoooooric! It’s our annual Halloween episode, which means a little bit of the people, ideas and movements who have shaped rhetorical history, but mostly a ghost story. This year, we’re going with our first not-MR-James story. Don’t worry--there are still intials--but first--to business.   If you’re going to talk about ghost stories and influential thinkers, you won’t dig long until you come across Freud’s contribution, a little piece called “The Uncanny.” You might not peg Sigmund Freud as a connoisseur of boogeymen, but he was capital-f freaked capital-o out by ETA Hoffmann’s story “The Sandman.” If Hoffmann’s name sounds familiar, it’s probably because you know him from writing the story of the Nutcracker ballet. Look at that--our annual tradition here at Mere Rhetoric just founds 3-degrees of separation to every ballet company’s annual tradition! Anyway, the Sandman is a freaky sci-fi horror tale that eventually inspired another ballet called Coppelia. The original is even more terrifying. Don’t worry--it’s coming up after we talk about Freud. Right now all you need to know is that the line between reality and madness is thin, thin and shaky.   Freud was, as you might expect, very into that. He draws heavily on a German pun--evidentally heimlich means both homey or familiar and secret or hidden. In terms of the uncanny, things are most terrifying when we think we’re playing in the realm of our daylight reality and then suddenly the rules change. No one, for example, is horrified when Snow White RISES FROM THE DEAD, because we already are accepting that we’re in a fairy tale with, like, singing animals who do housework. As Freud says, ““as soon as it is given an arbitrary and unrealistic setting in fiction it is apt to lose its quality of the uncanny” (19). And what are these eerie occurances? Because Freud is a master classifier, they can be split across “either when repressed infantile complexes have been revived by some impression, or when the primitive beliefs we have surmounted seem once more to be confirmed (17)--so he believes either the terrors of childhood or of primitive man resurface in our horror stories. The parts of us that we repress resurface as ghosts and witches and we confront them in physical manifestations separate from us. For example, the supernatural power of, like, a giant or a firestarter, relates to our own narcissistic impulses to dominate others. Freud goes through and gives a catalogue of things that are uncanny:   dismembering the double living dolls repetition (like seeing the same number all day) evil eye ghosts witchcraft madness As you listen to this year’s Halloween episode, The Sandman, you can point out where these pop up--see if you can get Uncanny Bingo!   NATHANEL TO LOTHAIRE Certainly you must all be uneasy that I have not written for so long - so very long. My mother, am sure, is angry, and Clara will believe that I am passing my time in dissipation, entirely forgetful of her fair, angelic image that is so deeply imprinted on my heart. Such, however, is not the case. Daily and hourly I think of you all; and the dear form of my lovely Clara passes before me in my dreams, smiling upon me with her bright eyes as she did when I was among you. But how can I write to you in the distracted mood which has been disturbing my every thought! A horrible thing has crossed my path. Dark forebodings of a cruel, threatening fate tower over me like dark clouds, which no friendly sunbeam can penetrate. I will now tell you what has occurred. I must do so - that I plainly see - the mere thought of it sets me laughing like a madman. Ah, my dear Lothaire, how shall I begin ? How shall I make you in any way realize that what happened to me a few days ago can really have had such a fatal effect on my life? If you were here you could see for yourself; but, as it is, you will certainly take me for a crazy fellow who sees ghosts. To be brief, this horrible occurrence, the painful impression of which I am in vain endeavoring to throw off, is nothing more than this - that some days ago, namely on the 30th of October at twelve o'clock noon, a barometer-dealer came into my room and offered me his wares. I bought nothing, and threatened to throw him downstairs, upon which he took himself off of his own accord. Only circumstances of the most peculiar kind, you will suspect, and exerting the greatest influence over my life, can have given any import to this occurrence. Moreover, the person of that unlucky dealer must have had an evil effect upon me. So it was, indeed. I must use every endeavor to collect myself, and patiently and quietly tell you so much of my early youth as will bring the picture plainly and clearly before your eyes. As I am about to begin, I fancy that I hear you laughing, and Clara exclaiming, 'Childish stories indeed!' Laugh at me, I beg of you, laugh with all your heart. But, oh God! my hair stands on end, and it is in mad despair that I seem to be inviting your laughter, as Franz Moor did Daniel's in Schiller's play. But to my story. Excepting at dinner-time I and my brothers and sisters used to see my father very little during the day. He was, perhaps, busily engaged at his ordinary profession. After supper, which was served according to the old custom at seven o'clock, we all went with my mother into my father's study, and seated ourselves at the round table, where he would smoke and drink his large glass of beer. Often he told us wonderful stories, and grew so warm over them that his pipe continually went out. Whereupon I had to light it again with a burning spill, which I thought great sport. Often, too, he would give us picture-books, and sit in his arm-chair, silent and thoughtful, puffing out such thick clouds of smoke that we all seemed to be swimming in the clouds. On such evenings as these my mother was very melancholy, and immediately the clock struck nine she would say: 'Now, children, to bed - to bed! The Sandman's coming, I can see.' And indeed on each occasion I used to hear something with a heavy, slow step come thudding up the stairs. That I thought must be the Sandman. Once when the dull noise of footsteps was particularly terrifying I asked my mother as she bore us away: 'Mamma, who is this naughty Sandman, who always drives us away from Papa? What does he look like?' 'There is no Sandman, dear child,' replied my mother. 'When I say the Sandman's coming, I only mean that you're sleepy and can't keep your eyes open - just as if sane had been sprinkled into them.' This answer of my mother's did not satisfy me - nay, the thought soon ripened in my childish mind the she only denied the Sandman's existence to prevent our being terrified of him. Certainly I always heard him coming up the stairs. Most curious to know more of this Sandman and his particular connection with children, I at last asked the old woman who looked after my youngest sister what sort of man he was. 'Eh, Natty,' said she, 'don't you know that yet? He is a wicked man, who comes to children when they won't go to bed, and throws a handful of sand into their eyes, so that they start out bleeding from their heads. He puts their eyes in a bag and carries them to the crescent moon to feed his own children, who sit in the nest up there. They have crooked beaks like owls so that they can pick up the eyes of naughty human children.' A most frightful picture of the cruel Sandman became impressed upon my mind; so that when in the evening I heard the noise on the stairs I trembled with agony and alarm, and my mother could get nothing out of me but the cry, 'The Sandman, the Sandman!' stuttered forth through my tears. I then ran into the bedroom, where the frightful apparition of the Sandman terrified me during the whole night. I had already grown old enough to realize that the nurse's tale about him and the nest of children in the crescent moon could not be quite true, but nevertheless this Sandman remained a fearful spectre, and I was seized with the utmost horror when I heard him once, not only come up the stairs, but violently force my father's door open and go in. Sometimes he stayed away for a long period, but after that his visits came in close succession. This lasted for years, but I could not accustom myself to the terrible goblin; the image of the dreadful Sandman did not become any fainter. His intercourse with my father began more and more to occupy my fancy. Yet an unconquerable fear prevented me from asking my father about it. But if I, I myself, could penetrate the mystery and behold the wondrous Sandman - that was the wish which grew upon me with the years. The Sandman had introduced me to thoughts of the marvels and wonders which so readily gain a hold on a child's mind. I enjoyed nothing better than reading or hearing horrible stories of goblins, witches, pigmies, etc.; but most horrible of all was the Sandman, whom I was always drawing with chalk or charcoal on the tables, cupboards and walls, in the oddest and most frightful shapes. When I was ten years old my mother removed me from the night nursery into a little chamber situated in a corridor near my father's room. Still, as before, we were obliged to make a speedy departure on the stroke of nine, as soon as the unknown step sounded on the stair. From my little chamber I could hear how he entered my father's room, and then it was that I seemed to detect a thin vapor with a singular odor spreading through the house. Stronger and stronger, with my curiosity, grew my resolution somehow to make the Sandman's acquaintance. Often I sneaked from my room to the corridor when my mother had passed, but never could I discover anything; for the Sandman had always gone in at the door when I reached the place where I might have seen him. At last, driven by an irresistible impulse, I resolved to hide myself in my father's room and await his appearance there. From my father's silence and my mother's melancholy face I perceived one evening that the Sandman was coming. I, therefore, feigned great weariness, left the room before nine o'clock, and hid myself in a corner close to the door. The house-door groaned and the heavy, slow, creaking step came up the passage and towards the stairs. My mother passed me with the rest of the children. Softly, very softly, I opened the door of my father's room. He was sitting, as usual, stiff end silent, with his back to the door. He did not perceive me, and I swiftly darted into the room and behind the curtain which covered an open cupboard close to the door, in which my father's clothes were hanging. The steps sounded nearer and nearer - there was a strange coughing and scraping and murmuring without. My heart trembled with anxious expectation. A sharp step close, very close, to the door - the quick snap of the latch, and the door opened with a rattling noise. Screwing up my courage to the uttermost, I cautiously peeped out. The Sandman was standing before my father in the middle of the room, the light of the candles shone full upon his face. The Sandman, the fearful Sandman, was the old advocate Coppelius, who had often dined with us. But the most hideous form could not have inspired me with deeper horror than this very Coppelius. Imagine a large broad-shouldered man, with a head disproportionately big, a face the color of yellow ochre, a pair of bushy grey eyebrows, from beneath which a pair of green cat's eyes sparkled with the most penetrating luster, and with a large nose curved over his upper lip. His wry mouth was often twisted into a malicious laugh, when a couple of dark red spots appeared upon his cheeks, and a strange hissing sound was heard through his gritted teeth. Coppelius always appeared in an ashen-gray coat, cut in old fashioned style, with waistcoat and breeches of the same color, while his stockings were black, and his shoes adorned with agate buckles. His little peruke scarcely reached farther than the crown of his head, his curls stood high above his large red ears, and a broad hair-bag projected stiffly from his neck, so that the silver clasp which fastened his folded cravat might be plainly seen. His whole figure was hideous and repulsive, but most disgusting to us children were his coarse brown hairy fists. Indeed we did not like to eat anything he had touched with them. This he had noticed, and it was his delight, under some pretext or other, to touch a piece of cake or some nice fruit, that our kind mother might quietly have put on our plates, just for the pleasure of seeing us turn away with tears in our eyes, in disgust and abhorrence, no longer able to enjoy the treat intended for us. He acted in the same manner on holidays, when my father gave us a little glass of sweet wine. Then would he swiftly put his hand over it, or perhaps even raise the glass to his blue lips, laughing most devilishly, and we could only express our indignation by silent sobs. He always called us the little beasts; we dared not utter a sound when he was present, end we heartily cursed the ugly, unkind man who deliberately marred our slightest pleasures. My mother seemed to hate the repulsive Coppelius as much as we did, since as soon as he showed himself her liveliness, her open and cheerful nature, were changed for a gloomy solemnity. My father behaved towards him as though he were a superior being, whose bad manners were to be tolerated and who was to be kept in good humor at any cost. He need only give the slightest hint, and favorite dishes were cooked, the choicest wines served. When I now saw this Coppelius, the frightful and terrific thought took possession of my soul, that indeed no one but he could be the Sandman. But the Sandman was no longer the bogy of a nurse's tale, who provided the owl's nest in the crescent moon with children's eyes. No, he was a hideous, spectral monster, who brought with him grief, misery and destruction - temporal and eternal - wherever he appeared. I was riveted to the spot, as if enchanted. At the risk of being discovered and, as I plainly foresaw, of being severely punished, I remained with my head peeping through the curtain. My father received Coppelius with solemnity. 'Now to our work!' cried the latter in a harsh, grating voice, as he flung off his coat. My father silently and gloomily drew off his dressing gown, and both attired themselves in long black frocks. Whence they took these I did not see. My father opened the door of what I had always thought to be a cupboard. But I now saw that it was no cupboard, but rather a black cavity in which there was a little fireplace. Coppelius went to it, and a blue flame began to crackle up on the hearth. All sorts of strange utensils lay around. Heavens! As my old father stooped down to the fire, he looked quite another man. Some convulsive pain seemed to have distorted his mild features into a repulsive, diabolical countenance. He looked like Coppelius, whom I saw brandishing red-hot tongs, which he used to take glowing masses out of the thick smoke; which objects he afterwards hammered. I seemed to catch a glimpse of human faces lying around without any eyes - but with deep holes instead. 'Eyes here' eyes!' roared Coppelius tonelessly. Overcome by the wildest terror, I shrieked out and fell from my hiding place upon the floor. Coppelius seized me and, baring his teeth, bleated out, 'Ah - little wretch - little wretch!' Then he dragged me up and flung me on the hearth, where the fire began to singe my hair. 'Now we have eyes enough - a pretty pair of child's eyes,' he whispered, and, taking some red-hot grains out of the flames with his bare hands, he was about to sprinkle them in my eyes. My father upon this raised his hands in supplication, crying: 'Master, master, leave my Nathaniel his eyes!' Whereupon Coppelius answered with a shrill laugh: 'Well, let the lad have his eyes and do his share of the world's crying, but we will examine the mechanism of his hands and feet.' And then he seized me so roughly that my joints cracked, and screwed off my hands and feet, afterwards putting them back again, one after the other. 'There's something wrong here,' he mumbled. 'But now it's as good as ever. The old man has caught the idea!' hissed and lisped Coppelius. But all around me became black, a sudden cramp darted through my bones and nerves - and I lost consciousness. A gentle warm breath passed over my face; I woke as from the sleep of death. My mother had been stooping over me. 'Is the Sandman still there?' I stammered. 'No, no, my dear child, he has gone away long ago - he won't hurt you!' said my mother, kissing her darling, as he regained his senses. Why should I weary you, my dear Lothaire, with diffuse details, when I have so much more to tell ? Suffice it to say that I had been discovered eavesdropping and ill-used by Coppelius. Agony and terror had brought on delirium and fever, from which I lay sick for several weeks. 'Is the Sandman still there?' That was my first sensible word and the sign of my amendment - my recovery. I have only to tell you now of this most frightful moment in all my youth, and you will be convinced that it is no fault of my eyes that everything seems colorless to me. You will, indeed, know that a dark fatality has hung over my life a gloomy veil of clouds, which I shall perhaps only tear away in death. Coppelius was no more to be seen; it was said he had left the town. About a year might have elapsed, and we were sitting, as of old, at the round table. My father was very cheerful, and was entertaining us with stories about his travels in his youth; when, as the clock struck nine, we heard the house-door groan on its hinges, and slow steps, heavy as lead, creaked through the passage and up the stairs. 'That is Coppelius,' said my mother, turning pale. 'Yes! - that is Coppelius'' repeated my father in a faint, broken voice. The tears started to my mother's eyes. 'But father - father!' she cried, 'must it be so?' 'He is coming for the last time, I promise you,' was the answer. 'Only go now, go with the children - go - go to bed. Good night!' I felt as if I were turned to cold, heavy stone - my breath stopped. My mother caught me by the arm as I stood immovable. 'Come, come, Nathaniel!' I allowed myself to be led, and entered my chamber! 'Be quiet - be quiet - go to bed - go to sleep!' cried my mother after me; but tormented by restlessness and an inward anguish perfectly indescribable, I could not close my eyes. The hateful, abominable Coppelius stood before me with fiery eyes, and laughed maliciously at me. It was in vain that I endeavored to get rid of his image. About midnight there was a frightful noise, like the firing of a gun. The whole house resounded. There was a rattling and rustling by my door, and the house door was closed with a violent bang. 'That is Coppelius !' I cried, springing out of bed in terror. Then there was a shriek, as of acute, inconsolable grief. I darted into my father's room; the door was open, a suffocating smoke rolled towards me, and the servant girl cried: 'Ah, my master, my master!' On the floor of the smoking hearth lay my father dead, with his face burned, blackened and hideously distorted - my sisters were shrieking and moaning around him - and my mother had fainted. 'Coppelius! - cursed devil! You have slain my father!' I cried, and lost my senses. When, two days afterwards, my father was laid in his coffin, his features were again as mild and gentle as they had been in his life. My soul was comforted by the thought that his compact with the satanic Coppelius could not have plunged him into eternal perdition. The explosion had awakened the neighbors, the occurrence had become common talk, and had reached the ears of the magistracy, who wished to make Coppelius answerable. He had, however, vanished from the spot, without leaving a trace. If I tell you, my dear friend, that the barometer-dealer was the accursed Coppelius himself, you will not blame me for regarding so unpropitious a phenomenon as the omen of some dire calamity. He was dressed differently, but the figure and features of Coppelius are too deeply imprinted in my mind for an error in this respect to be possible. Besides, Coppelius has not even altered his name. He describes himself, I am told, as a Piedmontese optician, and calls himself Giuseppe Coppola. I am determined to deal with him, and to avenge my father's death, be the issue what it may. Tell my mother nothing of the hideous monster's appearance. Remember me to my dear sweet Clara, to whom I will write in a calmer mood. Farewell. CLARA TO NATHANIEL It is true that you have not written to me for a long time; but, nevertheless, I believe that I am still in your mind and thoughts. For assuredly you were thinking of me most intently when, designing to send your last letter to my brother Lothaire, you directed it to me instead of to him. I joyfully opened the letter, and did not perceive my error till I came to the words: 'Ah, my dear Lothaire.' NO, by rights I should have read no farther, but should have handed over the letter to my brother. Although you have often, in your childish teasing mood, charged me with having such a quiet, womanish, steady disposition, that, even if the house were about to fall in, I should smooth down a wrong fold in the window curtain in a most ladylike manner before I ran away, I can hardly tell you how your letter shocked me. I could scarcely breathe-----the light danced before my eyes. Ah, my dear Nathaniel, how could such a horrible thing have crossed your path ? To be parted from you, never to see you again - the thought darted through my breast like a burning dagger. I read on and on. Your description of the repulsive Coppelius is terrifying. I learned for the first time the violent manner of your good old father's death. My brother Lothaire, to whom I surrendered the letter, sought to calm me, but in vain. The fatal barometer dealer, Giuseppe Coppola, followed me at every step; and I am almost ashamed to confess that he disturbed my healthy and usually peaceful sleep with all sorts of horrible visions. Yet soon even the next day - I was quite changed again. Do not be offended, dearest one, if Lothaire tells you that in spite of your strange fears that Coppelius will in some manner injure you, I am in the same cheerful and unworried mood as ever. I must honestly confess that, in my opinion, all the terrible things of which you speak occurred merely in your own mind, and had little to do with the actual external world. Old Coppelius may have been repulsive enough, but his hatred of children was what really caused the abhorrence you children felt towards him. In your childish mind the frightful Sandman in the nurse's tale was naturally associated with old Coppelius. Why, even if you had not believed in the Sandman, Coppelius would still have seemed to you a monster, especially dangerous to children. The awful business which he carried on at night with your father was no more than this: that they were making alchemical experiments in secret, which much distressed your mother since, besides a great deal of money being wasted, your father's mind was filled with a fallacious desire after higher wisdom, and so alienated from his family - as they say is always the case with such experimentalists. Your father, no doubt, occasioned his own death, by some act of carelessness of which Coppelius was completely guiltless. Let me tell you that I yesterday asked our neighbor, the apothecary, whether such a sudden and fatal explosion was possible in these chemical experiments? 'Certainly,' he replied and, after his fashion, told me at great length and very circumstantially how such an event might take place, uttering a number of strange-sounding names which I am unable to recollect. Now, I know you will be angry with your Clara; you will say that her cold nature is impervious to any ray of the mysterious, which often embraces man with invisible arms; that she only sees the variegated surface of the world, and is as delighted as a silly child at some glittering golden fruit, which contains within it a deadly poison. Ah ! my dear Nathaniel! Can you not then believe that even in open, cheerful, careless minds may dwell the suspicion of some dread power which endeavors to destroy us in our own selves ? Forgive me, if I, a silly girl, presume in any manner to present to you my thoughts on such an internal struggle. I shall not find the right words, of course, and you will laugh at me, not because my thoughts are foolish, but because I express them so clumsily. If there is a dark and hostile power, laying its treacherous toils within us, by which it holds us fast and draws us along the path of peril and destruction, which we should not otherwise have trod; if, I say there is such a power, it must form itself inside us and out of ourselves, indeed; it must become identical with ourselves. For it is only in this condition that we can believe in it, and grant it the room which it requires to accomplish its secret work. Now, if we have a mind which is sufficiently firm, sufficiently strengthened by the joy of life, always to recognize this strange enemy as such, and calmly to follow the path of our own inclination and calling, then the dark power will fail in its attempt to gain a form that shall be a reflection of ourselves. Lothaire adds that if we have willingly yielded ourselves up to the dark powers, they are known often to impress upon our minds any strange, unfamiliar shape which the external world has thrown in our way; so that we ourselves kindle the spirit, which we in our strange delusion believe to be speaking to us. It is the phantom of our own selves, the close relationship with which, and its deep operation on our mind, casts us into hell or transports us into heaven. You see, dear Nathaniel, how freely Lothaire and I are giving our opinion on the subject of the dark powers; which subject, to judge by my difficulties in writing down. its most important features, appears to be a complicated one. Lothaire's last words I do not quite comprehend. I can only suspect what he means, and yet I feel as if it were all very true. Get the gruesome advocate Coppelius, and the barometer-dealer, Giuseppe Coppola, quite out of your head, I beg of you. Be convinced that these strange fears have no power over you, and that it is only a belief in their hostile influence that can make them hostile in reality. If the great disturbance in your mind did not speak from every line of your letter, if your situation did not give me the deepest pain, I could joke about the Sandman-Advocate and the barometer dealer Coppelius. Cheer up, I have determined to play the part of your guardian-spirit. If the ugly Coppelius takes it into his head to annoy you in your dreams, I'll scare him away with loud peals of laughter. I am not a bit afraid of him nor of his disgusting hands; he shall neither spoil my sweetmeats as an Advocate, nor my eyes as a Sandman. Ever yours, my dear Nathaniel. NATHANIEL TO LOTHAIRE I am very sorry that in consequence of the error occasioned by my distracted state of mind, Clara broke open the letter intended for you, and read it. She has written me a very profound philosophical epistle, in which she proves, at great length, that Coppelius and Coppola only exist in my own mind, and are phantoms of myself, which will be dissipated directly I recognize them as such. Indeed, it is quite incredible that the mind which so often peers out of those bright, smiling, childish eyes with all the charm of a dream, could make such intelligent professorial definitions. She cites you - you, it seems have been talking about me. I suppose you read her logical lectures, so that she may learn to separate and sift all matters acutely. No more of that, please. Besides, it is quite certain that the barometer-dealer, Giuseppe Coppola, is not the advocate Coppelius. I attend the lectures of the professor of physics, who has lately arrived. His name is the same as that of the famous natural philosopher Spalanzani, and he is of Italian origin. He has known Coppola for years and, moreover, it is clear from his accent that he is really a Piedmontese. Coppelius was a German, but I think no honest one. Calmed I am not, and though you and Clara may consider me a gloomy visionary, I cannot get rid of the impression which the accursed face of Coppelius makes upon me. I am glad that Coppola has left the town - so Spalanzani says. This professor is a strange fellow - a little round man with high cheek-bones, a sharp nose, pouting lips and little, piercing eyes. Yet you will get a better notion of him than from this description, if you look at the portrait of Cagliostro, drawn by Chodowiecki in one of the Berlin annuals; Spalanzani looks like that exactly. I lately went up his stairs, and perceived that the curtain, which was generally drawn completely over a glass door, left a little opening on one side. I know not what curiosity impelled me to look through. A very tall and slender lady, extremely well-proportioned and most splendidly attired, sat in the room by a little table on which she had laid her arms, her hands being folded together. She sat opposite the door, so that I could see the whole of her angelic countenance. She did not appear to see me, and indeed there was something fixed about her eyes as if, I might almost say, she had no power of sight. It seemed to me that she was sleeping with her eyes open. I felt very uncomfortable, and therefore I slunk away into the lecture-room close at hand. Afterwards I learned that the form I had seen was that of Spalanzani's daughter Olympia, whom he keeps confined in a very strange and barbarous manner, so that no one can approach her. After all, there may be something the matter with her; she is half-witted perhaps, or something of the kind. But why should I write you all this? I could have conveyed it better and more circumstantially by word of mouth. For I shall see you in a fortnight. I must again behold my dear, sweet angelic Clara. My evil mood will then be dispersed, though I must confess that it has been struggling for mastery over me ever since her sensible but vexing letter. Therefore I do not write to her today. A thousand greetings, etc.   Nothing more strange and chimerical can be imagined than the fate of my poor friend, the young student Nathaniel, which I, gracious reader, have undertaken to tell you. Have you ever known something that has completely filled your heart, thoughts and senses, to the exclusion of every other object? There was a burning fermentation within you; your blood seethed like a molten glow through your veins, sending a higher color to your cheeks. Your glance was strange, as if you were seeking in empty space forms invisible to all other eyes, and your speech flowed away into dark sighs. Then your friends asked you: 'What is it, my dear sir?' 'What is the matter?' And you wanted to draw the picture in your mind in all its glowing tints, in all its light and shade, and labored hard to find words only to begin. You thought that you should crowd together in the very first sentence all those wonderful, exalted, horrible, comical, frightful events, so as to strike every hearer at once as with an electric shock. But every word, every thing that takes the form of speech, appeared to you colorless, cold and dead. You hunt and hunt, and stutter and stammer, and your friends' sober questions blow like icy wind upon your internal fire until it is almost out. Whereas if, like a bold painter, you had first drawn an outline of the internal picture with a few daring strokes, you might with small trouble have laid on the colors brighter and brighter, and the living throng of varied shapes would have borne your friends away with it. Then they would have seen themselves, like you, in the picture that your mind had bodied forth. Now I must confess to you, kind reader, that no one has really asked me for the history of the young Nathaniel, but you know well enough that I belong to the queer race of authors who, if they have anything in their minds such as I have just described, feel as if everyone who comes near them, and the whole world besides, is insistently demanding: 'What is it then - tell it, my dear friend?' Thus was I forcibly compelled to tell you of the momentous life of Nathaniel. The marvelous singularity of the story filled my entire soul, but for that very reason and because, my dear reader, I had to make you equally inclined to accept the uncanny, which is no small matter, I was puzzled how to begin Nathaniel's story in a manner as inspiring, original and striking as possible. 'Once upon a time,' the beautiful beginning of every tale, was too tame. 'In the little provincial town of S____ lived' - was somewhat better, as it at least prepared for the climax. Or should I dart at once, medias in res, with "'Go to the devil," cried the student Nathaniel with rage and horror in his wild looks, when the barometer-dealer, Giuseppe Coppola . . .?' - I had indeed already written this down, when I fancied that I could detect something ludicrous in the wild looks of the student Nathaniel, whereas the story is not comical at all. No form of language suggested itself to my mind which seemed to reflect ever in the slightest degree the coloring of the internal picture. I resolved that I would not begin it at all. So take, gentle reader, the three letters. which friend Lothaire was good enough to give me, as the sketch of the picture which I shall endeavor to color more and more brightly as I proceed with my narrative. Perhaps, like a good portrait-painter, I may succeed in catching the outline in this way, so that you will realize it is a likeness even without knowing the original, and feel as if you had often seen the person with your own corporeal eyes. Perhaps, dear reader, you will then believe that nothing is stranger and madder than actual life; which the poet can only catch in the form of a dull reflection in a dimly polished mirror. To give you all the information that you will require for a start, we must supplement these letters with the news that shortly after the death of Nathaniel's father, Clara and Lothaire, the children of a distant relative, who had likewise died and left them orphans, were taken by Nathaniel's mother into her own home. Clara and Nathaniel formed a strong attachment for each other; and no one in the world having any objection to make, they were betrothed when Nathaniel left the place to pursue his studies in G___ . And there he is, according to his last letter, attending the lectures of the celebrated professor of physics, Spalanzani. Now, I could proceed in my story with confidence, but at this moment Clara's picture stands so plainly before me that I cannot turn away; as indeed was always the case when she gazed at me with one of her lovely smiles. Clara could not by any means be reckoned beautiful, that was the opinion of all who are by their calling competent judges of beauty. Architects, nevertheless, praised the exact symmetry of her frame, and painters considered her neck, shoulders and bosom almost too chastely formed; but then they all fell in love with her wondrous hair and coloring, comparing her to the Magdalen in Battoni's picture at Dresden. One of them, a most fantastical and singular fellow, compared Clara's eyes to a lake by Ruysdael, in which the pure azure of a cloudless sky, the wood and flowery field, the whole cheerful life of the rich landscape are reflected. Poets and composers went still further. 'What is a lake what is a mirror!' said they. 'Can we look upon the girl without wondrous, heavenly music flowing towards us from her glances, to penetrate our inmost soul so that all there is awakened and stirred? If we don't sing well then, there is not much in us, as we shall learn from the delicate smile which plays on Clara's lips, when we presume to pipe up before her with something intended to pass for a song, although it is only a confused jumble of notes.' So it was. Clara had the vivid fancy of a cheerful, unembarrassed child; a deep, tender, feminine disposition; an acute, clever understanding. Misty dreamers had not a chance with her; since, though she did not talk - talking would have been altogether repugnant to her silent nature - her bright glance and her firm ironical smile would say to them: 'Good friends, how can you imagine that I shall take your fleeting shadowy images for real shapes imbued with life and motion ?' On this account Clara was censured by many as cold, unfeeling and prosaic; while others, who understood life to its clear depths, greatly loved the feeling, acute, childlike girl; but none so much as Nathaniel, whose perception in art and science was clear and strong. Clara was attached to her lover with all her heart, and when he parted from her the first cloud passed over her life. With what delight, therefore, did she rush into his arms when, as he had promised in his last letter to Lothaire, he actually returned to his native town and entered his mother's room! Nathaniel's expectations were completely fulfilled; for directly he saw Clara he thought neither of the Advocate Coppelius nor of her 'sensible' letter. All gloomy forebodings had gone. However, Nathaniel was quite right, when he wrote to his friend Lothaire that the form of the repulsive barometer-dealer, Coppola, had had a most evil effect on his life. All felt, even in the first days, that Nathaniel had undergone a complete change in his whole being. He sank into a gloomy reverie, and behaved in a strange manner that had never been known in him before. Everything, his whole life, had become to him a dream and a foreboding, and he was always saying that man, although he might think himself free, only served for the cruel sport of dark powers These he said it was vain to resist; man must patiently resign himself to his fate. He even went so far as to say that it is foolish to think that we do anything in art and science according to our own independent will; for the inspiration which alone enables us to produce anything does not proceed from within ourselves, but is the effect of a higher principle without. To the clear-headed Clara this mysticism was in the highest degree repugnant, but contradiction appeared to be useless. Only when Nathaniel proved that Coppelius was the evil principle, which had seized him at the moment when he was listening behind the curtain, and that this repugnant principle would in some horrible manner disturb the happiness of their life, Clara grew very serious, and said: 'Yes, Nathaniel, you are right. Coppelius is an evil, hostile principle; he can produce terrible effects, like a diabolical power that has come visibly into life; but only if you will not banish him from your mind and thoughts. So long as you believe in him, he really exists and exerts his influence; his power lies only in your belief.' Quite indignant that Clara did not admit the demon's existence outside his own mind, Nathaniel would then come out with all the mystical doctrine of devils and powers of evil. But Clara would break off peevishly by introducing some indifferent matter, to the no small annoyance of Nathaniel. He thought that such deep secrets were closed to cold, unreceptive minds, without being clearly aware that he was counting Clara among these subordinate natures; and therefore he constantly endeavored to initiate her into the mysteries. In the morning, when Clara was getting breakfast ready, he stood by her, reading out of all sorts of mystical books till she cried: 'But dear Nathaniel, suppose I blame you as the evil principle that has a hostile effect upon my coffee? For if, to please you, I drop everything and look in your eyes while you read, my coffee will overflow into the fire, and none of you will get any breakfast.' Nathaniel closed the book at once and hurried indignantly to his chamber. Once he had a remarkable forte for graceful, lively tales, which he wrote down, and to which Clara listened with the greatest delight; now his creations were gloomy, incomprehensible and formless, so that although, out of compassion, Clara did not say so, he plainly felt how little she was interested. Nothing was more unbearable to Clara than tediousness; her looks and words expressed mental drowsiness which she could not overcome. Nathaniel's productions were, indeed, very tedious. His indignation at Clara's cold, prosaic disposition constantly increased; and Clara could not overcome her dislike of Nathaniel's dark, gloomy, boring mysticism, so that they became mentally more and more estranged without either of them perceiving it. The shape of the ugly Coppelius, as Nathaniel himself was forced to confess, was growing dimmer in his fancy, and it often cost him some pains to draw him with sufficient color in his stories, where he figured as the dread bogy of ill omen. It occurred to him, however, in the end to make his gloomy foreboding, that Coppelius would destroy his happiness, the subject of a poem. He represented himself and Clara as united by true love, but occasionally threatened by a black hand, which appeared to dart into their lives, to snatch away some new joy just as it was born. Finally, as they were standing at the altar, the hideous Coppelius appeared and touched Clara's lovely eyes. They flashed into Nathaniel's heart, like bleeding sparks, scorching and burning, as Coppelius caught him, and flung him into a flaming, fiery circle, which flew round with the swiftness of a storm, carrying him along with it, amid its roaring. The roar is like that of the hurricane, when it fiercely lashes the foaming waves, which rise up, like black giants with white heads, for the furious combat. But through the wild tumult he hears Clara's voice: 'Can't you see me then? Coppelius has deceived you. Those, indeed, were not my eyes which so burned in your breast - they were glowing drops of your own heart's blood. I have my eyes still - only look at them!' Nathaniel reflects: 'That is Clara, and I am hers for ever!' Then it seems to him as though this thought has forcibly entered the fiery circle, which stands still, while the noise dully ceases in the dark abyss. Nathaniel looks into Clara's eyes, but it is death that looks kindly upon him from her eyes While Nathaniel composed this poem, he was very calm and collected; he polished and improved every line, and having subjected himself to the fetters of metre, he did not rest till all was correct and melodious. When at last he had finished and read the poem aloud to himself, a wild horror seized him. 'Whose horrible voice is that?' he cried out. Soon, however, the whole appeared to him a very successful work, and he felt that it must rouse Clara's cold temperament, although he did not clearly consider why Clara was to be excited, nor what purpose it would serve to torment her with frightful pictures threatening a horrible fate, destructive to their love. Both of them - that is to say, Nathaniel and Clara - were sitting in his mother's little garden, Clara very cheerful, because Nathaniel had not teased her with his dreams and his forebodings during the three days in which he had been writing his poem. He was even talking cheerfully, as in the old days, about pleasant matters, which caused Clara to remark: 'Now for the first time I have you again! Don't you see that we have driven the ugly Coppelius away?' Not till then did it strike Nathaniel that he had in his pocket the poem, which he had intended to read. He at once drew the sheets out and began, while Clara, expecting something tedious as usual, resigned herself and began quietly to knit. But as the dark cloud rose ever blacker and blacker, she let the stocking fall and looked him full in the face. He was carried irresistibly along by his poem, an internal fire deeply reddened his cheeks, tears flowed from his eyes. At last, when he had concluded, he groaned in a state of utter exhaustion and, catching Clara's hand, sighed forth, as if melted into the most inconsolable grief: 'Oh Clara! - Clara!' Clara pressed him gently to her bosom, and said softly, but very solemnly and sincerely: 'Nathaniel, dearest Nathaniel, do throw that mad, senseless, insane stuff into the fire!' Upon this Nathaniel sprang up enraged and, thrusting Clara from him, cried: 'Oh, inanimate, accursed automaton!' With which he ran off; Clara, deeply offended, shed bitter tears, and sobbed aloud: 'Ah, he has never loved me, for he does not understand me.' Lothaire entered the arbor; Clara was obliged to tell him all that had occurred. He loved his sister with all his soul, and every word of her complaint fell like a spark of fire into his heart, so that the indignation which he had long harbored against the visionary Nathaniel now broke out into the wildest rage. He ran to Nathaniel and reproached him for his senseless conduce towards his beloved sister in hard words, to which the infuriated Nathaniel retorted in the same style. The appellation of 'fantastical, mad fool,' was answered by that of 'miserable commonplace fellow.' A duel was inevitable. They agreed on the following morning, according to the local student custom, to fight with sharp rapiers on the far side of the garden. Silently and gloomily they slunk about. Clara had overheard the violent dispute and, seeing the fencing-master bring the rapiers at dawn, guessed what was to occur. Having reached the place of combat, Lothaire and Nathaniel had in gloomy silence flung off their coats, and with the lust of battle in their flaming eyes were about to fall upon one another, when Clara rushed through the garden door, crying aloud between her sobs: 'You wild cruel men! Strike me down before you attack each other. For how can I live on if my lover murders my brother, or my brother murders my lover.' Lothaire lowered his weapon, and looked in silence on the ground; but in Nathaniel's heart, amid the most poignant sorrow, there revived all his love for the beautiful Clara, which he had felt in the prime of his happy youth. The weapon fell from his hand, he threw himself at Clara's feet. 'Can you ever forgive me, my only - my beloved Clara? Can you forgive me, my dear brother, Lothaire?' Lothaire was touched by the deep contrition of his friend; all three embraced in reconciliation amid a thousand tears, and vowed eternal love and fidelity. Nathaniel felt as though a heavy and oppressive burden had been rolled away, as though by resisting the dark power that held him fast he had saved his whole being, which had been threatened with annihilation. Three happy days he passed with his dear friends, and then went to G___ , where he intended to stay a year, and then to return to his native town for ever. All that referred to Coppelius was kept a secret from his mother. For it was well known that she could not think of him without terror since she, as well as Nathaniel, held him guilty of causing her husband's death.   How surprised was Nathaniel when, proceeding to his lodging, he saw that the whole house was burned down, and that only the bare walls stood up amid the ashes. However, although fire had broken out in the laboratory of the apothecary who lived on the ground-floor, and had therefore consumed the house from top to bottom, some bold active friends had succeeded in entering Nathaniel's room in the upper story in time to save his books, manuscripts and instruments. They carried all safe and sound into another house, where they took a room, to which Nathaniel moved at once. He did not think it at all remarkable that he now lodged opposite to Professor Spalanzani; neither did it appear singular when he perceived that his window looked straight into the room where Olympia often sat alone, so that he could plainly recognize her figure, although the features of her face were indistinct and confused. At last it struck him that Olympia often remained for hours in that attitude in which he had once seen her through the glass door, sitting at a little table without any occupation, and that she was plainly enough looking over at him with an unvarying gaze. He was forced to confess that he had never seen a more lovely form but, with Clara in his heart, the stiff Olympia was perfectly indifferent to him. Occasionally, to be sure, he gave a transient look over his textbook at the beautiful statue, but that was all. He was just writing to Clara, when he heard a light tap at the door; it stopped as he answered, and the repulsive face of Coppola peeped in. Nathaniel's heart trembled within him, but remembering what Spalanzani had told him about his compatriot Coppola, and also the firm promise he had made to Clara with respect to the Sandman Coppelius, he felt ashamed of his childish fear and, collecting himself with all his might, said as softly and civilly as possible: 'I do not want a barometer, my good friend; pray go.' Upon this, Coppola advanced a good way into the room, his wide mouth distorted into a hideous laugh, and his little eyes darting fire from beneath their long grey lashes: 'Eh, eh - no barometer - no barometer?' he said in a hoarse voice, 'I have pretty eyes too - pretty eyes!' 'Madman!' cried Nathaniel in horror. 'How can you have eyes? Eyes?' But Coppola had already put his barometer aside and plunged his hand into his wide coat-pocket, whence he drew lorgnettes and spectacles, which he placed upon the table. 'There - there - spectacles on the nose, those are my eyes - pretty eyes!' he gabbled, drawing out more and more spectacles, until the whole table began to glisten and sparkle in the most extraordinary manner. A thousand eyes stared and quivered, their gaze fixed upon Nathaniel; yet he could not look away from the table, where Coppola kept laying down still more and more spectacles, and all those flaming eyes leapt in wilder and wilder confusion, shooting their blood red light into Nathaniel's heart. At last, overwhelmed with horror, he shrieked out: 'Stop, stop, you terrify me!' and seized Coppola by the arm, as he searched his pockets to bring out still more spectacles, although the whole table was already covered. Coppola gently extricated himself with a hoarse repulsive laugh; and with the words: 'Ah, nothing for you - but here are pretty glasses!' collected all the spectacles, packed them away, and from the breast-pocket of his coat drew forth a number of telescopes large and small. As soon as the spectacles were removed Nathaniel felt quite easy and, thinking of Clara, perceived that the hideous phantom was but the creature of his own mind, that this Coppola was an honest optician and could not possibly be the accursed double of Coppelius. Moreover, in all the glasses which Coppola now placed on the table, there was nothing remarkable, or at least nothing so uncanny as in the spectacles; and to set matters right Nathaniel resolved to make a purchase. He took up a little, very neatly constructed pocket telescope, and looked through the window to try it. Never in his life had he met a glass which brought objects so clearly and sharply before his eyes. Involuntarily he looked into Spalanzani's room; Olympia was sitting as usual before the little table, with her arms laid upon it, and her hands folded. For the first time he could see the wondrous beauty in the shape of her face; only her eyes seemed to him singularly still and dead. Nevertheless, as he looked more keenly through the glass, it seemed to him as if moist moonbeams were rising in Olympia's eyes. It was as if the power of seeing were being kindled for the first time; her glances flashed with constantly increasing life. As if spellbound, Nathaniel reclined against the window, meditating on the charming Olympia. A humming and scraping aroused him as if from a dream. Coppola was standing behind him: 'Tre zecchini - three ducats!' He had quite forgotten the optician, and quickly paid him what he asked. 'Is it not so ? A pretty glass - a pretty glass ?' asked Coppola, in his hoarse, repulsive voice, and with his malicious smile. 'Yes - yes,' replied Nathaniel peevishly; 'Good-bye, friend.' Coppola left the room, but not without casting many strange glances at Nathaniel. He heard him laugh loudly on the stairs. 'Ah,' thought Nathaniel, 'he is laughing at me because, no doubt, I have paid him too much for this little glass.' While he softly uttered these words, it seemed as if a deep and lugubrious sigh were sounding fearfully through the room; and his breath was stopped by inward anguish. He perceived, however, that it was himself that had sighed. 'Clara is right,' he said to himself, 'in taking me for a senseless dreamer, but it is pure madness - nay, more than madness, that the stupid thought of having paid Coppola too much for the glass still pains me so strangely. I cannot see the cause.' He now sat down to finish his letter to Clara; but a glance through the window assured him that Olympia was still sitting there, and he instantly sprang up, as if impelled by an irresistible power, seized Coppola's glass, and could not tear himself away from the seductive sight of Olympia till his friend and brother Sigismund called him to go to Professor Spalanzani's lecture. The curtain was drawn close before the fatal room, and he could see Olympia no longer, nor could he upon the next day or the next, although he scarcely ever left his window and constantly looked through Coppola's glass. On the third day the windows were completely covered. In utter despair, filled with a longing and a burning desire, he ran out of the town-gate. Olympia's form floated before him in the air, stepped forth from the bushes, and peeped at him with large beaming eyes from the clear brook. Clara's image had completely vanished from his mind; he thought of nothing but Olympia, and complained aloud in a murmuring voice: 'Ah, noble, sublime star of my love, have you only risen upon me to vanish immediately, and leave me in dark hopeless night?' As he returned to his lodging, however, he perceived a great bustle in Spalanzani's house. The doors were wide open, all sorts of utensils were being carried in, the windows of the first floor were being taken out, maid-servants were going about sweeping and dusting with great hairbrooms, and carpenters and upholsterers were knocking and hammering within. Nathaniel remained standing in the street in a state of perfect wonder, when Sigismund came up to him laughing, and said: 'Now, what do you say to our old Spalanzani?' Nathaniel assured him that he could say nothing because he knew nothing about the professor, but on the contrary perceived with astonishment the mad proceedings in a house otherwise so quiet and gloomy. He then learnt from Sigismund that Spalanzani intended to give a grand party on the following day - a concert and ball - and that half the university was invited. It was generally reported that Spalanzani, who had so long kept his daughter most scrupulously from every human eye, would now let her appear for the first time. Nathaniel found a card of invitation, and with heart beating high went at the appointed hour to the professor's, where the coaches were already arriving and the lights shining in the decorated rooms. The company was numerous and brilliant. Olympia appeared dressed with great richness and taste. Her beautifully shaped face and her figure roused general admiration. The somewhat strange arch of her back and the wasp-like thinness of her waist seemed to be produced by too tight lacing. In her step and deportment there was something measured and stiff, which struck many as unpleasant, but it was ascribed to the constraint produced by the company. The concert began. Olympia played the harpsichord with great dexterity, and sang a virtuoso piece, with a voice like the sound of a glass bell, clear and almost piercing. Nathaniel was quite enraptured; he stood in the back row, and could not perfectly recognize Olympia's features in the dazzling light. Therefore, quite unnoticed, he took out Coppola's glass and looked towards the fair creature. Ah! then he saw with what a longing glance she gazed towards him, and how every note of her song plainly sprang from that loving glance, whose fire penetrated his inmost soul. Her accomplished roulades seemed to Nathaniel the exultation of a mind transfigured by love, and when at last, after the cadence, the long trill sounded shrilly through the room, he felt as if clutched by burning arms. He could restrain himself no longer, but with mingled pain and rapture shouted out, 'Olympia!' Everyone looked at him, and many laughed. The organist of the cathedral made a gloomier face than usual, and simply said: 'Well, well.' The concert had finished, the ball began. 'To dance with her - with her!' That was the aim of all Nathaniel's desire, of all his efforts; but how to gain courage to ask her, the queen of the ball? Nevertheless - he himself did not know how it happened - no sooner had the dancing begun than he was standing close to Olympia, who had not yet been asked to dance. Scarcely able to stammer out a few words, he had seized her hand. Olympia's hand was as cold as ice; he felt a horrible deathly chill thrilling through him. He looked into her eyes, which beamed back full of love and desire, and at the same time it seemed as though her pulse began to beat and her life's blood to flow into her cold hand. And in the soul of Nathaniel the joy of love rose still higher; he clasped the beautiful Olympia, and with her flew through the dance. He thought that his dancing was usually correct as to time, but the peculiarly steady rhythm with which Olympia moved, and which often put him completely out, soon showed him that his time was most defective. However, he would dance with no other lady, and would have murdered anyone who approached Olympia for the purpose of asking her. But this only happened twice, and to his astonishment Olympia remained seated until the next dance, when he lost no time in making her rise again. Had he been able to see any other object besides the fair Olympia, all sorts of unfortunate quarrels would have been inevitable. For the quiet, scarcely suppressed laughter which arose among the young people in every corner was manifestly directed towards Olympia, whom they followed with very curious glances - one could not tell why. Heated by the dance and by the wine, of which he had freely partaken, Nathaniel had laid aside all his ordinary reserve. He sat by Olympia with her hand in his and, in a high state of inspiration, told her his passion, in words which neither he nor Olympia understood. Yet perhaps she did; for she looked steadfastly into his face and sighed several times, 'Ah, ah!' Upon this, Nathaniel said, 'Oh splendid, heavenly lady! Ray from the promised land of love - deep soul in whom all my being is reflected !' with much more stuff of the like kind. But Olympia merely went on sighing, 'Ah - ah!' Professor Spalanzani occasionally passed the happy pair, and smiled on them with a look of singular satisfaction. To Nathaniel, although he felt in quite another world, it seemed suddenly as though Professor Spalanzani's face was growing considerably darker, and when he looked around he perceived, to his no small horror, that the last two candles in the empty room had burned down to their sockets, and were just going out. The music and dancing had ceased long ago. 'Parting - parting!' he cried in wild despair; he kissed Olympia's hand, he bent towards her mouth, when his glowing lips were met by lips cold as ice! Just as when he had touched her cold hand, he felt himself overcome by horror; the legend of the dead bride darted suddenly through his mind, but Olympia pressed him fast, and her lips seemed to spring to life at his kiss. Professor Spalanzani strode through the empty hall, his steps caused a hollow echo, and his figure, round which a flickering shadow played, had a fearful, spectral appearance. 'Do you love me, do you love me, Olympia? Only one word! Do you love me?' whispered Nathaniel; but as she rose Olympia only sighed, 'Ah - ah!' 'Yes, my gracious, my beautiful star of love,' said Nathaniel, 'you have risen upon me, and you will shine, for ever lighting my inmost soul.' 'Ah - ah!' replied Olympia, as she departed. Nathaniel followed her; they both stood before the professor. 'You have had a very animated conversation with my daughter,' said he, smiling; 'So, dear Herr Nathaniel, if you have any pleasure in talking with a silly girl, your visits shall be welcome.' Nathaniel departed with a whole heaven beaming in his heart. The next day Spalanzani's party was the general subject of conversation. Notwithstanding that the professor had made every effort to appear splendid, the wags had all sorts of incongruities and oddities to talk about. They were particularly hard upon the dumb, stiff Olympia whom, in spite of her beautiful exterior, they considered to be completely stupid, and they were delighted to find in her stupidity the reason why Spalanzani had kept her so long concealed. Nathaniel did not hear this without secret anger. Nevertheless he held his peace. 'For,' thought he, 'is it worth while convincing these fellows that it is their own stupidity that prevents their recognizing Olympia's deep, noble mind?' One day Sigismund said to him: 'Be kind enough, brother, to tell me how a sensible fellow like you could possibly lose your head over that wax face, over that wooden doll up there?' Nathaniel was about to fly out in a passion, but he quickly recollected himself and retorted: 'Tell me, Sigismund, how it is that Olympia's heavenly charms could escape your active and intelligent eyes, which generally perceive things so clearly? But, for that very reason, Heaven be thanked, I have not you for my rival; otherwise, one of us must have fallen a bleeding corpse!' Sigismund plainly perceived his friend's condition. So he skillfully gave the conversation a turn and, after observing that in love-affairs there was no disputing about the object, added: 'Nevertheless, it is strange that many of us think much the same about Olympia. To us - pray do not take it ill, brother she appears singularly stiff and soulless. Her shape is well proportioned - so is her face - that is true! She might pass for beautiful if her glance were not so utterly without a ray of life - without the power of vision. Her pace is strangely regular, every movement seems to depend on some wound-up clockwork. Her playing and her singing keep the same unpleasantly correct and spiritless time as a musical box, and the same may be said of her dancing. We find your Olympia quite uncanny, and prefer to have nothing to do with her. She seems to act like a living being, and yet has some strange peculiarity of her own.' Nathaniel did not completely yield to the bitter feeling which these words of Sigismund's roused in him, but mastered his indignation, and merely said with great earnestness, 'Olympia may appear uncanny to you, cold, prosaic man. Only the poetical mind is sensitive to its like in others. To me alone was the love in her glances revealed, and it has pierced my mind and all my thought; only in the love of Olympia do I discover my real self. It may not suit you that she does not indulge in idle chit-chat like other shallow minds. She utters few words, it is true, but these few words appear as genuine hieroglyphics of the inner world, full of love and deep knowledge of the spiritual life, and contemplation of the eternal beyond. But you have no sense for all this, and my words are wasted on you.' 'God preserve you, brother,' said Sigismund very mildly almost sorrowfully. 'But you seem to me to be in an evil way. You may depend upon me, if all - no, no, I will not say anything further.' All of a sudden it struck Nathaniel that the cold, prosaic Sigismund meant very well towards him; he therefore shook his proffered hand very heartily. Nathaniel had totally forgotten the very existence of Clara, whom he had once loved; his mother, Lothaire - all had vanished from his memory; he lived only for Olympia, with whom he sat for hours every day, uttering strange fantastical stuff about his love, about the sympathy that glowed to life, about the affinity of souls, to all of which Olympia listened with great devotion. From the very bottom of his desk he drew out all that he had ever written. Poems, fantasies, visions, romances, tales - this stock was daily increased by all sorts of extravagant sonnets, stanzas and canzoni, and he read them all tirelessly to Olympia for hours on end. Never had he known such an admirable listener. She neither embroidered nor knitted, she never looked out of the window, she fed no favorite bird, she played neither with lapdog nor pet cat, she did not twist a slip of paper or anything else in her hand, she was not obliged to suppress a yawn by a gentle forced cough. In short, she sat for hours, looking straight into her lover's eyes, without stirring, and her glance became more and more lively and animated Only when Nathaniel rose at last, and kissed her hand and her lips did she say, 'Ah, ah!' to which she added: 'Good night, dearest.' 'Oh deep, noble mind!' cried Nathaniel in his own room, 'you, you alone, dear one, fully under

In spite of what we want, in spite of how things seem to be turning out, we must be willing to accept what the Lord is allowing us to go through. No matter what the hardship we face , we must be able to say, even through gritted teeth sometimes, 'Nevertheless, not my will, but thine be done.'

In spite of what we want, in spite of how things seem to be turning out, we must be willing to accept what the Lord is allowing us to go through. No matter what the hardship we face , we must be able to say, even through gritted teeth sometimes, 'Nevertheless, not my will, but thine be done.'