Podcasts about anabaptist

On February 28, America and Israel began attacks on Iran. But why did this war start? What happened in the past to lead the world up to this moment? Chris Stoltzfus has studied Islam and the Middle East for years and he has spent time in Iran. He brings his extensive study and experience in the Middle East to this interview to bring clarity to a complex situation. Chris explains how we should respond to this war, how we can pray, and how we can engage with the Muslims we encounter.Video of Muslim imam discussing problems with the Qur'anJohn Ghanim's testimonyThis is the 311th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

How should we engage with, and respond to, the many hot-button current issues, such as the American abduction of the president of Venezuela? The endless news cycle adds much confusion, and it can be hard to know how to live as citizens of God's Kingdom, while also living within earthly kingdoms in this world. And what does Romans 13 have to do with this? Jaran and Marlin examine several recent events and how they view these events.Report about US military commanderMilton's Paradise LostHans Mast, “Newslines.” Sword and Trumpet, January 2026Hans Mast, “Reconciling Nonresistance with God's Justice”Vince Lewis' Reflections on the American Military Industrial ComplexThis is the 310th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

February 28, 2026Strength to Strength welcomed Edsel Burdge to discuss the early Anabaptists' understanding of separation.This message explores the roots of early Anabaptism, the 500th anniversary of believer's baptism in Zurich (1525), and the Schleitheim Articles of 1527. Learn how Michael Sattler and the Swiss Brethren emphasized separation from the world, non-resistance, discipleship, and living as a distinct people under Christ's kingdom.Join us to discover:- Why the term “Anabaptist” was a nickname and why many rejected it- The story of the first believer's baptism in Zurich in 1525- How the Schleitheim Confession (Seven Articles) shaped Swiss Brethren life- Michael Sattler's powerful defense of faith and separation- The Biblical call from 2 Corinthians 6 to “come out and be separate”This teaching challenges modern Christians to reconsider what it means to be truly set apart from the world while faithfully following Jesus.An interactive question-and-answer period follows.https://strengthtostrength.org/sacred-roots-separation-a-swiss-brethren-article-of-faith/

Bryant Martin unpacks a theology of hospitality and gives practical ways we can “extend our tables in the wilderness” to reach into a broken and hopeless world. How can hospitality be effective ministry? How can we create life-giving spaces for the world around us?Bryant started Sowers Harvest Cafe; find more info here.Extend Cafés.The Ideal ResistanceDoing Business Differently by Bryant MartinReaching America by Gary Miller.The Six Conversations by Heather HollemanBeautiful Resistance by Jon TysonThe Gospel Comes with a House Key by Rosaria ButterfieldThis is the 309th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

In this week's episode, I take a historical digression to look at the four major Thomases of the English Reformation - Thomas Wolsey, Thomas More, Thomas Cromwell, and Thomas Cranmer. This coupon code will get you 25% off the ebooks in the Dragonskull series at my Payhip store: QUEST25 The coupon code is valid through March 9 2026. So if you need a new ebook this winter, we've got you covered! TRANSCRIPT 00:00:00 Introduction and Writing Updates Hello, everyone. Welcome to Episode 292 of The Pulp Writer Show. My name is Jonathan Moeller. Today is February 27th, 2026. Today we are taking a digression into history by looking at the four Thomases of the English Reformation (with one bonus Thomas). We'll also have Coupon of the Week and a progress update on my current writing and publishing projects. First up, let's do Coupon of the Week. This week's coupon code will get you 25% off the ebooks in the Dragonskull series at my Payhip store. That coupon code is QUEST25 and as always, the links to the store and the coupon code will be available in the show notes of this episode. This coupon code is valid through March 9th, 2026. So if you need a new ebook this winter, we have got you covered. Now for an update on my current writing, publishing, and audiobook projects. I am very nearly done with Cloak of Summoning. As of this recording, I am 35% of the way through the final editing pass. This episode should be coming out on, let's see, March the 2nd. I'm hoping Cloak of Summoning will be available a few days (hopefully like one or two days) after this episode goes live, but we'll see how things go. In any event, it should be out in very early March, which is not far away at this point. I'm also 14,000 words into Blade of Wraiths, the fourth book in my Blades of Ruin epic fantasy series. Hopefully that will be out in April, if all goes well. That's my secondary project right now, but once it gets promoted to primary project once Cloak of Summoning is available, my new secondary project will be Dragon Mage, which will be the sixth book in the Rivah Half-Elven Thief series. I'm looking forward to that since it is going to bring to an end a lot of ongoing plot threads. So it should be quite a fun book to write and hopefully to read. That should hopefully be out in May or possibly June, depending on how things go. In audiobook news, Cloak of Titans, the audiobook narrated by Hollis McCarthy, should be available in more audiobook stores than it was this time last week, though it's still not on Amazon, Audible, or Apple. Brad Wills is working on recording Blade of Storms and I think the first six chapters are done. Hopefully we should have those audiobooks available to you before too much longer. So that is where I'm at with my current writing, publishing, and audiobook projects. 00:02:18 Main Topic: The Four Thomases of the English Reformation Now without further ado, let's get to our main topic and it's time for another of my favorite topics overall, a digression into obscure points of history. I've mentioned before that Wolf Hall (both the TV show and the book) is a lot easier to understand if you are at least passingly familiar with the key figures of the English Reformation, which happened during the reign of King Henry VIII. But who were these key figures? I had a history professor who said that to understand the English Reformation, you need to know about the four Thomases of the English Reformation: Thomas Wolsey, Thomas More, Thomas Cromwell, and Thomas Cranmer, since each one of them altered events in a major way. Fun fact: only one of the four died from natural causes and right before he was about to go on trial for treason, which would have likely ended with his execution. The English Reformation was a tumultuous time and the Tudor court was not a place for the faint of heart or the morally scrupulous. So let's talk about the four Thomases and one bonus Thomas today. But first to understand them, we should look at three background trends that converged and boiled over during their lifetimes. #1: Henry VIII needs an heir. King Henry VIII was quite famously married six times and executed two of his wives in his quest for a male heir. To the modern era, this sounds odd and chauvinistic, but one of the errors of studying history is assuming that the residents of the past had any interest in 21st century standards of behavior. By the standards of Henry's time, having a male heir to assume the kingdom after his death was absolutely vital. In fact, an argument could be made that Henry was attempting to act responsibly by going to such lengths to father a male heir, though naturally he went about it in a spectacularly destructive and self-absorbed way. Remember, Henry's father, Henry VII, came to the throne after a 30-year civil war, and there were noble families that thought they had a better claim to the throne than Tudors and would be happy to exercise it. A good comparison is that the lack of a male heir for Henry VIII was as serious a crisis as a disputed presidential election in 21st century America would be. You can see evidence for this in Henry's famous jousting accident in 1536. For a few hours, people were certain that he was dead or was about to die, and this incident caused a brief constitutional crisis. If Henry died, who would rule? His daughter, Mary, who he had just declared a bastard? His young daughter Elizabeth from Anne Boleyn? His bastard son, Henry FitzRoy? A regent? One of the old families who thought they had a claim to the throne? Now, these are the sort of questions that tend to get decided by civil wars, which nobody wanted. So Henry needed a male heir and it weighed on him as a personal failure that he had been unable to produce one, which was undoubtedly one of the reasons he concluded that several of his marriages had been cursed by God and needed to be annulled. Though, of course, one of Henry's defining traits was that his self-absorption was such that nothing was ever his fault, but a failing of those around him. #2: The Reformation is here. At the same time Henry was beginning to have his difficulties, the Protestant Reformation exploded across Europe. The reasons for the Reformation were manifold. There was a growing feeling across all levels of society that the church was corrupt and more concerned about money than tending to Christ's flock, a feeling not helped by the fact that several of the 15th and 16th century popes were essentially Renaissance princelings more interested in luxury, money, and expanding the power of the papal states than in anything spiritual. Many bishops, archbishops, abbots, and other high prelates acted the same way. The situation the early 16th century church found itself in was similar to American higher education today. Many modern professors and administrators go about their jobs quietly, competently, and diligently, but if you want to find examples of corruption, folly, and egregious waste in American higher education, you don't have to try very hard. Reformers could easily find manifold examples of clerical and papal corruption to reinforce their arguments. Additionally, nationalism was beginning to develop as a concept, as was the idea of the nation state. People in England, Scotland, Germany, and other countries began to wonder why they were paying tithes to the church that went to build beautiful buildings in Rome and support the lavish lifestyle of the papal court when that money might be better spent at home. For that matter, the anti-clericalism of the Reformation was not new and had time to mature. At the end of the 14th century, Lollardy was a proto-Protestant movement in England that challenged clerical power. In the early 15th century, the Hussite wars in Bohemia following the teachings of Jan Hus were a preview of the greater Reformation to come. Papal authority had been severely damaged by the Great Schism at the end of the 14th and the start of the 15th century when two competing popes (later expanded to three) all tried to excommunicate each other and claim control of the church. In the aftermath, Renaissance Humanists had begun suggesting that only the Bible was the proper source and guide for Christianity, and that papal authority and many of the church's practices were merely human traditions that had been added later and were not ordained by God. A lot of the arguments of the Reformation had their earliest form from the writers of the 15th century. Essentially, the central argument of the Reformation was that the believer's personal relationship with God is the important part of Christianity and doesn't need to be mediated through ordained priests in the official sacraments of the church, though such things were still important. Of course, all the various reformers disagreed with each other about just how important and what the nature of that relationship was, how many sacraments there should be, and what the precise relationship between the individual, the church, and the state should be (and that argument got entangled with many other issues like nationalism), but that was a central crux of the Reformation. So all these competing pressures have been building up, and when Martin Luther posted his statements for debate on church reform in October of 1517, it was the equivalent of lighting a match in a barn that had been stuffed full of sawdust and was suffering from a natural gas leak. #3: The printing press. So why did Luther's action kick off the Reformation as we know it and not the other proto-Protestant movements we mentioned? I think the big part of that is the printing pass, perhaps the biggest part. The printing press did not exist during the early proto-Protestant movements, which meant it was a lot harder for the ideas of reform to spread quickly. The Lollards in particular wanted to translate the Bible into English instead of Latin, but the Bible is a big book and that is a lot of copying to do by hand. In 1539, after a lot of encouragement from Thomas Cromwell, Henry VIII decreed that an English Bible should be placed at every church in England. In 1339, that would have been an impossible amount of copying by scribes. In 1539, thanks to the printing press, it was essentially on the scale of the government embarking on a mid-sized industrial project, perhaps a bit of a logistical and organizational challenge and you have to deal with contractors, but by no means impossible. The printing press made it possible for the various arguments and pamphlets of the Reformers to spread quickly throughout Europe. Luther published tracts on a variety of religious and political topics for the rest of his life, and those tracks were copied, printed, and sold throughout Europe. In fact, he had something of a flame war with Thomas More over Henry VIII's "Defense of the Seven Sacraments". Kings and governments frequently tried to suppress printers they didn't like, but the cat was out of the bag and the printing press helped drive the Reformation by spreading its ideas faster than had previously been possible. AI bros occasionally compare modern large language model AIs to the printing press as an irreversible technological advancement, but one should note that the printing press of the 16th century did not require an entire US state's worth of electricity and an unlimited supply of water. So those were some of the undercurrents and trends leading up to the English Reformation. With that in mind, let's take a look at our four Thomases. #1: Thomas Wolsey. Cardinal Thomas Wolsey was Henry's right hand man during the first 20 years of his reign and essentially the practical ruler of England during that time. He started his career in Henry's reign as the almoner, essentially in charge of charity, and it ended up becoming the Lord Chancellor of England. Since Henry was not super interested in actually doing the hard work of government, Wolsey ended up essentially running the country while Henry turned his full enthusiasm towards the more ceremonial aspects of kingship. Wolsey was an example of the kind of early 16th Century church prelate we mentioned above, more of a Renaissance princeling than a priest. However, as Renaissance princelings went, you could do worse than to have been ruled by someone like Wolsey. And if you were a king, you would be blessed to have a lieutenant as diligent in his work as the Cardinal. Granted, Wolsey did amass a large fortune for himself, but he frequently patronized the arts, education and the poor, pursued some governmental reforms, and deftly maintained England's position in the turbulent diplomacy of the time. He was also much more forgiving in questions of religious dissent than someone like Thomas More. Wolsey was the most powerful man in England at his apex, and the nobility hated it for him because his origins were common. So long as he had Henry's favor, Wolsey was untouchable and the nobility couldn't move against him. But the royal favor came to an end as Henry's marriage to Catherine of Aragon was unable to produce a son. Since Catherine had previously (and briefly) been married to his older brother Arthur before Arthur's death, Henry became convinced (or succeeded in convincing himself) that his marriage was cursed by God for violating the prohibition against sleeping with your brother's wife in the book of Leviticus. His eye had already fallen on Anne Boleyn and Henry wanted an annulment and not a divorce in his marriage with Catherine. In the eyes of God, he would never have been married at all, and then he could marry Anne Boleyn with a clear conscience. Here, Wolsey's gift for diplomacy failed him, but perhaps it was an impossible task. Catherine of Aragon was the aunt of Emperor Charles V, who at the time was the most powerful man in Christendom. All of Wolseley's efforts to persuade the pope to annul the marriage failed, partly because the pope had already given Henry VIII dispensation to marry his brother's widow. Wolsey's failure eroded his support with the king. Anne Boleyn likewise hated Wolsey partly because she believed he was hindering the annulment, and partly because he had blocked her from marrying the Earl of Northumberland years before she had her eyes set upon Henry. Finally, Henry stripped Wolsey of his office of Lord Chancellor, and Wolsey retired to York to take up his role as archbishop there. Wolsey's popularity threatened Henry and Anne, so Henry summoned him back to London to face treason charges. Perhaps fortunately for Wolsey, he died of natural causes on the journey back to London. His replacement as Lord Chancellor was Thomas More, the next of our major for Thomases. #2: Thomas More. More was an interesting contrast-a Renaissance Humanist who remained a staunch Catholic, even though Renaissance Humanists in general tended towards proto-Protestantism or actual Protestantism. He was also in some ways oddly progressive for his time. He insisted on educating his daughters at a time was considered pointless to educate women about anything other than the practical business of household management. Anyway, More's training as a lawyer and a scholar led him to a career in government. He held a variety of posts under Henry VIII, finally rising to become the Lord Chancellor after Wolsey. In the first decades of his brain, Henry was staunchly Catholic and despised Protestantism, in particular, Lutheranism in general and Martin Luther in particular. In 1521, Henry published "Defense of the Seven Sacraments" against Luther, and More helped him write it to an unknown degree. In their dislike for all forms of Protestantism, More and Henry were in harmony at this point. More was involved in hunting down heretics (i.e. Protestants) and trying to convince them to recant. During his time as the Lord Chancellor, More ended up sending six people to be burned at the stake for heresy, along with the arrest and interrogations of numerous others. This rather clashes with his "humanist man of letters" aspect, but More was undoubtedly convinced he was doing the right thing. And while he might have believed in education, he most definitely did not believe in freedom of conscience in several areas. To be fair to More, in the view of many at the time, Protestants, especially Anabaptists, were dangerous radicals. Likely More viewed hunting heretics in the same way as some modern politicians view hunting down covert terrorist cells or surveilling potential domestic terrorists. Harsh measures true, but harsh measures allegedly necessary for the greater good of the nation. However, the concord between More and Henry would not last. Henry wanted to set aside Catherine of Aragon and marry Anne Boleyn, which More staunchly opposed. More especially opposed Henry breaking away from Rome and becoming head of an independent English Church. At first, More was able to save himself by maintaining his silence, but eventually Henry required all of his subjects take an oath affirming his status as head of the church. Thomas Cromwell famously led a deputation to try and change More's mind, but he failed. More refused, he was tried on specious treason charges, and beheaded in 1535. Later, the Catholic church declared him the patron saint of politicians. This might seem odd given that he oversaw executions and essentially did thought police stuff against Protestants, but let's be honest-it's rare to see a politician even mildly inconvenience himself over a point of principle, let alone maintain it until death when he was given every possible chance to change his mind. Probably the most famous fictional portrayals of More are A Man For All Seasons and Wolf Hall. I would say that A Man For All Seasons was far too generous to More, but Wolf Hall was too harsh. #3: Now for the third of our four Thomases, Thomas Cromwell. After Wolsey's fall and More's refusal to support Henry's desire to either annul his marriage to Catherine or to make himself head with the church so he couldn't annul the marriage, Thomas Cromwell rose become Henry's new chief lieutenant. Cromwell is both a fascinating but divisive figure. For a long time, he was cast as the villain in Thomas More's saga, but Hillary Mantel's Wolf Hall really triggered a popular reevaluation of him. Like A Man For All Seasons was too generous to More, I would say Wolf Hall was too generous to Cromwell. Nonetheless, I suspect Cromwell was and remained so divisive because he was so effective. He got things done on a scale that the other three Thomases of the English Reformation never quite managed. Cromwell's origins are a bit obscure. It seems he was either of non-noble birth or very low gentry birth and his father Walter Cromwell was a local prosperous tradesman in a jack of all trades with a reputation for litigiousness. For reasons that are unclear, Cromwell fled his birthplace and spent some time in continental Europe, possibly as a mercenary soldier. He eventually made his way to Italy and started working for the merchant families there, gaining knowledge of trade in the law, and then traveled to the Low Countries. When he returned to England, he became Cardinal Wolsey's right hand man. After Wolsey's fall, Cromwell went into Parliament and defended his master whenever possible. This loyalty combined with his significant talent for law and administration caught the eye of Henry and he swiftly became Henry's right-hand man. Amusingly, Cromwell never became Lord Chancellor like More or Wolsey, but instead accumulated many lesser offices that essentially allowed him to carry out Henry's directives as he saw a fit. Unlike More and Wolsey, Cromwell had strong Protestant leanings and he encouraged the king to break away from the Catholic Church and take control of the English Church as its supreme head. Henry did so. His marriage to Catherine of Aragon was nulled. The rest of Europe never accepted this until Catherine died of illness and it became a moot point. In 1533, he married Anne Boleyn. Like Cromwell, Anne had a strong Protestant bent and began encouraging reformers to take various offices and began pushing Henley to make more reforms than he was really comfortable doing. For example, Cromwell was one of the chief drivers behind the English Bible of 1539. This, combined with Anne's inability to give Henry a son, contributed to Anne's downfall. Unlike Catherine, she was willing to argue with Henry to his face and was unwilling to look the other way when he wanted a mistress, and this eventually got on Henry's nerves. Events are a bit murky, but it seems that Henry ordered Cromwell to find a way he could set aside Anne and Cromwell complied. Various men, including her own brother, were coerced and confessing to adultery with Anne on charges that were most likely fabricated and Anne's "lovers" and Anne herself were executed for treason in 1536. Cromwell had successfully used a technique that many modern secret police organizations and dictatorships employ- if you want to get rid of someone for whatever reason, accuse them of a serious crime, coerce them to a confession, and then have them executed. Joseph Stalin did basically the same thing when he purged the Old Bolsheviks after Lenin's death. Henry married Jane Seymour shortly after Anne's execution, and she finally gave Henry his long-waited son, though she died soon afterwards of postpartum complications. Cromwell also oversaw the dissolution of the English monasteries in the 1530s. Monasticism had become quite unpopular even before the Reformation, especially among humanist writers. The concentration of property in the hands of monasteries made for a ripe target. Using Parliament and with Henry's approval, the monasteries of England were dissolved, the monks and nuns pensioned off, and the various rich properties held by the monasteries were given to the king and his friends. Cromwell himself profited handsomely. This was essentially legalized theft, but there was nothing the monasteries could do about it. Cromwell pushed for more religious reforms, but that combined with the dissolution of the monasteries caused "The Pilgrimage of Grace" in 1537, a rebellion that Henry was able to put down through a combination of lies, stalling, outright bribery, and brutal repression under the Duke of Norfolk (more about him later). Cromwell was at the zenith of his power and influence, but his reformist bent and made him a lot of enemies. For that matter, Henry was increasingly uncomfortable with further religious changes. He wanted to be head of his own church, but essentially his own Catholic Church, not his own Reformed or Lutheran one. Cromwell's alignment with the reform cause gave his more traditionalist enemies a tool to use against him. Cromwell's foes had their chance in 1540 when Henry married his fourth wife, Anne of Cleves. Cromwell had heavily pushed for the match, hoping to make an alliance with the Protestant princes of Germany against the Catholic Holy Roman Emperor. For whatever reason, Henry took an immediate dislike to Anne and never consummated the marriage, which was swiftly annulled and Anne pensioned off. Henry blamed Cromwell for the failed marriage and Cromwell's enemies, particularly Duke of Norfolk and Bishop Gardiner of Winchester, were able to convince Henry to move against him. Cromwell was arrested, stripped of all the titles and property he had amassed, and executed in July of 1540. The sort of legal railroading process he had born against Anne Boleyn's alleged lovers and numerous other enemies of Henry's was used against him. This was one of the very few executions Henry ever regretted. Within a year, the French ambassador reported that Henry was raging that his counselors had misled him into putting to death the most faithful servant he had ever had. Once again, nothing was ever Henry's fault in his own mind. The fact that Henry allowed Cromwell's son Gregory to become a baron and inherit some of his father's land shows that he likely changed his mind about the execution. For once in his life, Henry was dead on accurate when he called Cromwell his "most faithful servant". He never again found a lieutenant with Cromwell's loyalty and skill. The remaining seven years of Henry's reign blundered from setback to setback and all the money Henry obtained from the dissolution of the monasteries was squandered in indecisive wars with France and Scotland. I think it's fair to say that the English Reformation would not have taken the course it did, if not for Cromwell. As ruthless and as unscrupulous as he could be, he nonetheless did seem to really believe in the principles of religious reform and push such policies whenever he could do so without drawing Henry's ire. #4: Now the fourth of our four major Thomases, Thomas Cranmer. If Thomas Cromwell did a lot of the political work of the English Reformation, then Thomas Cranmer wrote a lot of its theory. Cranmer was a scholar and something of a gentle-minded man, but not a very skillful politician. He seemed happy to leave the politicking to Cromwell. I think Cranmer would have been a lot happier as a Lutheran pastor in say, 1950s rural Nebraska. He could have married a farmer's daughter, had a bunch of kids, and presided at weddings, funerals, and baptisms where he could talk earnestly about Jesus and Christian virtues, and he probably would have written a few books on obscure theological points. But instead, Cranmer was destined to play a significant part in the English Reformation. He started as a priest and a scholar who got in trouble for marrying, but when his wife died in childbirth, he went back to the priesthood. Later, he became part of the team of scholars and priests working to get Henry's marriage to Catherine of Aragon annulled. While he was at university and later in the priesthood, he became fascinated by Lutheran ideas and became a proponent of reform. As with Cromwell, Henry's desire to marry Anne Boleyn gave Cranmer his great opportunity. Anne's family were also in favor of reform, and they arranged for Cranmer to become the new Archbishop of Canterbury. The new archbishop and the like- minded clerics and scholars laid the legal and theological groundwork for Henry to break with Rome and become head of the English church with Cranmer and the rest of the reform faction wanted to be used to push for additional church reforms. He survived the tumults of Henry's reign by total loyalty to the king – he mourned Anne Boleyn, but didn't oppose her execution (though he was one of the few who mourned for her publicly), did much the same when Cromwell was executed, and personally sent news of Catherine Howard's adultery to the king. Because of that, Cranmer had a great chance to pursue the cause of reform when Henry died and his 12-year-old son Edward VI became King. Edward's uncle Edward Seymour acted as the head of the King's regency council, and Seymour and his allies were in favor of reform. Cranmer was at last able to steer the English church in the direction of serious reform, and he was directly responsible for writing the Book of Common Prayer and several other key documents of the early Anglican church. But Cranmer's of luck ran out in 1553 when Edward VI died. Cranmer was part of the group that tried to put the Protestant Lady Jane Grey on the throne, but Henry's daughter Mary instead took the crown. Mary had never really wavered from her Catholicism despite immense pressure to do so, and she had last had a chance to do something about it. She immediately brought England back to Rome and started prosecuting prominent reform leaders, Cranmer among them. Cranmer was tried for treason and heresy and sentenced to be burned, but that was to be commuted if he recanted his views in public during a sermon, which he did. However, at the last minute, he thunderously denounced his previous recantation, asserted his reformist faith, and vowed that he would thrust the hand that signed the recantation into the flames first. Cranmer was immediately taken to be burned at the stake, and just as he promised, he thrust his hand into the flames, and his last word is that he saw heaven opening and Jesus standing at the right hand of God. Cranmer had spent much of his life trying to appease Henry while pushing as much reform as possible, but in his final moments, he had finally found his defiance. When Mary died and Elizabeth took the throne, she returned England to Protestantism. Elizabeth was much more pragmatic than her half siblings and her father ever were, so she chose the most expedient choice of simply rolling the English church back to as it was during Edward VI's time. Cranmer's Book of Common Prayer and religious articles, lightly edited for Elizabeth's sensibilities, became the foundational documents of the Anglican church. So these four Thomases, Thomas Wolsey, Thomas More, Thomas Cromwell, and Thomas Cranmer were central to the events of the English Reformation. However, we have one bonus Thomas yet. Bonus Thomas: Thomas Howard, the Duke of Norfolk. Thomas Howard was a powerful nobleman during the reign of Henry, and the Duke of Norfolk was frequently Henry's lieutenant in waging various wars and putting down rebellions. He was also the uncle of Anne Boleyn and Catherine Howard, Henry's second and fifth queens. He was also involved in nearly every major event of Henry's reign. So with all that, why isn't Norfolk as remembered as well as the other four Thomases of the English Reformation? Sometimes a man would be considered virtuous by the standards of the medieval or early modern age, yet reprehensible in ours. For example, for much of the Middle Ages, crusading was considered an inherently virtuous act for a knight, whereas in the modern age, it would be condemned as war mongering with a religious veneer. However, by both modern standards and Tudor standards, Thomas Howard was a fairly odious character. For all their flaws and the morally questionable things they did, Wolsey, More, Cromwell, and Cranmer were all men of conviction in their own ways. More and Cranmer explicitly died with their faith. Cromwell's devotion to the Protestant cause got him killed since he insisted on the Anne of Cleves match. Even Wolsey, for all that he enriched himself, was a devoted servant of Henry after his downfall never betrayed the king. By contrast, Norfolk was out for Norfolk. This wasn't unusual for Tudor nobleman, but Norfolk took it to a new level of grasping venality. He made sure that his daughter was married to Henry's bastard son, Henry FitzRoy, just in case FitzRoy ended up becoming king. He used both his nieces, Anne Boleyn and Katherine Howard, to gain power and lands for himself, and then immediately turned against him once he became politically expedient. In fact, he presided over the trial where Anne Boleyn was sentenced to death. After the failure of the Anne of Cleve's marriage, Norfolk made sure to bring his young niece Catherine Howard to court to catch Henry's eye, and to use the Anne of Cleve's annulment as a lever to get rid of Thomas Cromwell. Both stratagems worked, and he attempted to leverage being the new Queen's uncle to bring himself to new power and riches, as he had with Anne Boleyn. Once Henry turned on Catherine Howard, Norfolk characteristically and swiftly threw his niece under the bus. However, as Henry aged, he grew increasingly paranoid and vindictive, and he had Norfolk arrested and sentenced to death on suspicion of treason. Before the execution could be carried out, Henry died, and Norfolk spent the six years of Edward VI's reign as a prisoner in the Tower of London. When Edward died and Mary took the throne, she released Norfolk since she was Catholic and Norfolk had always been a religious traditionalist suspicious of reform. He spent the remaining year of his life as one of Mary's chief advisors before finally dying of old age. As I often say, history can be a rich source of inspiration for fantasy writers, and the English Reformation is full of such inspiration. Wolsey, More, Cromwell, and Cranmer can all make excellent inspirations for morally ambiguous characters. For that matter, you can see why the reign of Henry VIII has inspired so many movies, TV shows, and historical novels. The real life events are so dramatic as to scarcely require embellishment. So that's it for this week. Thank you for listening to The Pulp Writer Show and thank you for listening as I went on one of my little historical digressions. I hope you found the show enjoyable. A reminder that you can listen to all the back episodes on https://thepulpwritershow.com. If you enjoyed the podcast, please leave a review on your podcasting platform of choice. Stay safe and stay healthy, and we'll see you all next week.

There are many different interpretations of the sacraments throughout church history. Dean Taylor takes us on a journey through what the early church believed about baptism and the eucharist (Lord's supper) and helps us think about how their beliefs can inform our lives and churches today.Dean's previous episode on the sacramentsAnte-Nicene Fathers (online for free)Origen's Commentary on Romans (Volume 1)Origen's Commentary on Romans (Volume 2)The DidacheThis is the 308th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

Church buildings don't just house Christians—they are built to facilitate so much more—each building quietly tells a story about what your church values. Long before a word is preached, the space itself establishes the way in which people will engage—how people understand authority, worship, and the mission. For each denomination, and each tradition the building guides believers to better understand their theology in different ways. From persecuted Anabaptists meeting in homes and fields, to simple Baptist meetinghouses in the New World, to revival-era preaching spaces, suburban church complexes, and today's eclectic mix of megachurches, old buildings and minimalist spaces—by examining what Baptists have built—we ask a foundational question for today: what do our meeting spaces say about what we believe, prioritize and whether our buildings still serve the mission they were meant to support?In today's episode of the Postscript, I'm joined by Dr. David Bains, professor at Howard College of Arts and Sciences at Samford University. Dr. Bains teaches courses that examine the interaction between theology, culture and religious life. His research has appeared in over a dozen books and journals. Today we hope that Dr. Bains will help us better understand the correlation between the historic Baptist mission and the buildings in which they met.For more information, please follow the link to read the notes for Ep. 260Visit https://magiccityreligion.org/spaces-for-worship/varieties/classic-auditorium/combination/ to see a recent project of Dr. Bains.Visit http://lfbi.org/learnmore 

Vince Lewis completed two years of officer training followed by 24 years of being an officer in the United States Air Force. He then worked for 14 years in weapons development for the Department of Defense on projects such as the B-2 Stealth Bomber. Eventually, Vince came to a different understanding of war and saw how Christ's followers are instead to love their enemies. Vince draws from his experiences to take us inside America's military industrial system. The kingdoms of this world use warfare for power, dominance, and control, while Christ's kingdom wields self-sacrificial love.Christianity, War, and America's Salvation Story by Michael LewisVince's TestimonyThis is the 306th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

As we recognize signs of a rise in authoritarianism in the US (deploying the military domestically, leaders refusing to give up power, blaming outsiders for our problems, and weakening of democratic processes), why is it important for people of faith to make our voices heard? How can we as Anabaptists make a difference? Check [...]

In this episode of our German Reformation series, Dr. James Spencer and Dr. Greg Quiggle begin exploring what happens after the attempt to reform the Catholic Church breaks down and the division becomes permanent: What does Protestantism look like under Luther once it’s no longer simply a reform movement? The conversation opens with a key structural issue: the evolving relationship between church and state in early Protestant contexts. Greg explains that most Protestants still lived inside the world of Christendom—where church and state were distinct but not separate—operating like two authorities under one religious framework. That arrangement also clarifies a disturbing feature of the era: the execution of “heretics.” In the 16th century, the church might declare a person heretical, but it was the state that carried the sword—treating heresy as an act of political-religious destabilization and responding as “self-defense.” From there, James and Greg move into the heart of the episode: the post-Reformation negotiation of identity. With the old Catholic structure breaking apart, Protestants faced a massive question: What do we keep from 1,500 years of Christian practice—and what must go? Greg frames the spectrum of Protestant responses: Luther’s approach: keep as much as possible, removing only what clearly violates Scripture Anabaptist/Radical approaches: jettison the entire Constantinian project, rejecting the church-state synthesis and attempting to rebuild from the New Testament alone This clash didn’t remain theoretical. Greg explains how competing Protestant visions collided—sometimes violently—highlighting cases like Zurich where Anabaptists were condemned and executed under the authority of the city council after theological disputes (including disputes over baptism). The episode also touches on radical apocalyptic movements in Germany (including Münster and Thomas Müntzer), showing how social upheaval, plague trauma, and end-times expectations created fertile ground for charismatic extremism—and why Luther feared the Reformation could spiral beyond control. James connects these dynamics to modern organizational realities: how policy tools (like catechesis) can become “passive instruments” when accountability structures fail, and why early Protestant instability wasn’t simply “denomination vs. denomination,” but often included fringe movements driven by chaos, charisma, and apocalyptic certainty. The episode closes by returning to a critical constraint often overlooked today: mass illiteracy. “Bible alone” emerges in a world where most people cannot read, intensifying the importance—and vulnerability—of teaching authority, civic enforcement, and communal formation Quotelos Travel offers small, expert-led “Tours for Ten” that provide an intimate and unforgettable way to explore church history and culture with guides who truly know the locations. Learn more at quotelostravelservice.com, and check out their upcoming trips to Germany, England, and Switzerland. Subscribe to our YouTube channel

Sometimes communion services in Mennonite churches can be a time of anxiety and bring up questions about assurance of salvation. Why is that? What is a proper way to think about and prepare for communion? Verlon Miller and Marlin Sommers explain how Mennonite churches traditionally have observed communion, and how we can come to the Lord's Supper with joy rather than fear.Anabaptists and the Sacraments: It's Complicated! - Dean TaylorThis is the 306th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

In this episode of The Biggest Table, host Andrew Camp delves into the intersections of food, theology, and the psychological theory of disgust with Paul and Billie Hoard, who co-authored the book Eucontamination. Paul, a licensed counselor and psychoanalytic psychotherapist, and Billie, a trans woman and writer, discuss how concepts of disgust operate at both individual and sociological levels, impacting relationships within the church and society. They explore the theological implications of disgust, the transformative power of love, and how practices like the Eucharist and foot washing can help Christians move past disgust reactions to foster intimacy and community. They also share personal anecdotes, discuss their fondest and least favorite foods, and emphasize the critical importance of sharing meals to experience God's love and grow in fellowship.Paul Hoard, PhD, LMHC, is a licensed counselor, psychoanalytic psychotherapist, and associate professor of counseling psychology at The Seattle School of Theology and Psychology. His scholarship focuses on Lacanian psychoanalytic theory, sexuality, white-body supremacy, perpetration-induced traumatic stress, and the theological logic of disgust. He has spoken and published internationally on topics including purity culture, trauma, eucontamination, and the intersections of theology and psychoanalysis. In addition to his academic work, Dr. Hoard maintains a private counseling practice and provides clinical supervision and consultation. He is the co-author, with his sister Billie Hoard, of the book Eucontamination: Disgust Theology and the Christian Life.Paul's Substack Billie Hoard is a trans woman, teacher, writer, and something of an Anabaptist radical. Together with her brother Paul, she is the author of "Eucontamination". Billie holds an MA in liberal arts from St. John's College & she writes about queerness, fairy tales, C. S. Lewis, theology & philosophy.Billie's SubstackThis episode of the Biggest Table is brought to you in part by Wild Goose Coffee. Since 2008, Wild Goose has sought to build better communities through coffee. For our listeners, Wild Goose is offering a special promotion of 20% off a one time order using the code TABLE at checkout. To learn more and to order coffee, please visit wildgoosecoffee.com. 

National Flannel day. Entertainment from 1987. Duct tape invented, France has to give Britian Canada, Professional wrestling admits in court its not real. Todays birthdays - Boris Pasternak, Robert Wagner, Roberta Flack, Lionel Cartwright, Laura Dern, Elizabeth Banks. Shirley Temple died.Intro - God did good - Dianna Corcoran  Dianna on SpotifyFlannel - Buddy BrownOpen your heart - MadonnaHow do I turn you on - Ronnie MilsapChattanooga Choo Choo - Glenn MillerBirthdays - In da club - 50 Cent     http://50cent.com/Killing me softly with his song - Roberta FlackLeap of faith - Lionel CartwrightGood ship lolipop - Shirley TempleExit - Bad Habit - Christie Lamb   https://www.christielamb.com/countryundergroundradio.comHistory & Factoids about today webpagecooolmedia.com

Paul Lamicela makes the case that we often oversimplify the kingdom of God. He takes us on a journey through Scripture to discover a fuller picture of God's kingdom. What did this kingdom mean to the Old Testament saints and the New Testament church? What does it mean today?Exile and the Storyline of the Bible The Crucified King by Jeremy R. TreatBiblical Storyline AcademyThis is the 305th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.This is the xxxth episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought. Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

Cancer affects or will affect most of us, whether it comes to us personally or to someone we love. Arvin Martin reflects on his own journey with cancer and offers some ways to think about God's love and care through the pain cancer brings.Walking the Talk by Arvin MartinCancer StatisticsLosing Linda Mae: A Cancer Caregiving MemoirTrauma-Informed Churches - Janelle GlickThis is the 304th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

Cody Cook sits down with Javan Lapp—a manufacturing executive, amateur historian, and Lancaster County keeper of goats—to explore the insights of 16th-century Anabaptist thinker Pilgram Marpeck into what it means for the church to be embodied without succumbing to state Christianity.Drawing from Javan's contribution to Anabaptist Political Theology After Marpeck, the conversation examines Marpeck's theology of the incarnation and how Christ's literal body informs the identity of the church as the body of Christ. They discuss Marpeck's debates with spiritualists, his emphasis on voluntary faith and embodied practice, his critique of both legalism and disembodied spirituality, and why his “middle way” remains relevant today.The episode also touches on the church as voluntary society, suffering, cruciform spirituality, and the balance between creedal conviction and lived ethics—offering fresh insights for libertarian Christians interested in both ecclesiology and political theology.Buy Anabaptist Political Theology After Marpeck: https://amzn.to/4qebIXVJavan's LinkedIn: https://www.linkedin.com/in/javanlapp/Audio Production by Podsworth Media - https://podsworth.com ★ Support this podcast ★

Dean Taylor returns to the podcast to explain the sacraments and what this means for the life of the church. Historically, the Anabaptist view of the sacraments was a major issue in their breaking from the Catholics and Protestants. What were the issues at stake in those debates? What is the Anabaptist view of the sacraments? How should this inform how we live and do church?Dean's episode on the atonement AusbundDoctrines of the Bible ed. by Daniel KauffmanThe Shape of the Liturgy by Gregory DixThe Martyrs MirrorAn Introduction to Mennonite History by Cornelius J. DyckThe Schleitheim Confession The Writings of Pilgram MarpeckThe Writings of Balthasar HubmaierThis is the 303rd episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

Episode Title: Satisfied in God | Psalm 17Episode Description:True peace and safety are not found in wealth, power, or human approval—they are found in God. In this episode, Ben Smith explores Psalm 17 and teaches how to keep your attention on God when enemies rise, false accusations are made, or trials press in.Drawing from David's prayer, Ben highlights three principles for moments of crisis:1. Be ruled by God's righteousness – Trust God to know your heart and live in obedience to His law.2. Seek refuge in God alone – Pray with confidence and rest in His steadfast love and protection.3. Rejoice in God's provision – Do not fear or envy the world; be satisfied in God's presence and care.Ben also reflects on the life of Michael Sattler, a 16th-century Anabaptist martyr, who faced persecution and death yet trusted fully in God's judgment. This episode encourages believers to remain steadfast in faith, discovering lasting peace and satisfaction in God alone, even in the midst of trials.Key Takeaways:- True security is found only in God.- Prayer and obedience keep our focus on Him.- Worldly threats are fleeting; satisfaction in God is eternal.Listen and be encouraged to fix your eyes on the Lord, even when the world seems against you.

January 10, 2026Strength to Strength welcomed Stephan Gingerich to ask if we're willing to pay the ultimate price for our allegiance to Jesus.Thousands of courageous young men willingly gave their lives to defend the “cause of freedom” in the World Wars.Where are the men and women, young and old, who would willingly risk their lives for the cause of spiritual freedom today? Why aren't we hearing about more Anabaptist people losing their lives in spreading the Gospel?An interactive question-and-answer period follows.https://strengthtostrength.org/sacred-roots-martyrs-only-in-the-past-what-about-us/

Albania was once the strictest and most isolated of the Communist countries and was sometimes called the “North Korea” of Europe. Saimir Braho was born in Albania during the Communist regime and witnessed the period of religious turmoil that came after the collapse of Communism. Saimir eventually embraced the truth of Christianity, despite living in a country in which talking about God had been grounds for imprisonment and believing in Christ had been illegal.The Reformers and Their StepchildrenYuriy Kravets' StorySpecial thanks to Credo Schloss Unspunnen for the filming location and hospitality. This episode was recorded at the Kingdom Connect Conference in Switzerland; find more information at https://kingdomconnecteurope.org.This is the 302nd episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

I want to acknowledge that not all individuals are well-acquainted with Amish culture in America. While some may recognize that an alternative way of life exists, they may lack comprehensive Knowledge regarding its characteristics and practices.Recently, I encountered a comment referring to the Amish as "backward" individuals who continue to use horses and buggies. This statement prompted me to inform those who may be uninformed about their traditions and way of life. For me, the Amish culture in America is a journey of faith, tradition, and resilience.The Amish story in the United States is one of remarkable faith and cultural preservation. Originating from the Anabaptist movement in 16th-century Europe, they faced severe persecution for beliefs like adult baptism and pacifism. In search of religious freedom, they bravely migrated to North America in the early 18th century, with many settling in Pennsylvania under William Penn's promise of tolerance.The heart of the Amish-American settlement is in Lancaster County, Pennsylvania, where fertile land allowed the communities to thrive. As land became scarce, they moved westward into Ohio, Indiana, and beyond. Those states are still highly populated today. In addition, new pockets are emerging in Wisconsin, Missouri, and parts of New York and Kentucky. Their numbers are climbing because they have high birth rates and manage to keep their young people involved in their culture. As families seek affordable farmland, this growth has led to new settlements. According to recent statistics, 350,000 people are considered to have an Amish background in the nation, and possibly more.These communities are characterized by rural landscapes featuring open fields and horse-drawn buggies. Known for their skilled farming, they steadfastly maintain a simple lifestyle, consciously resisting modern technology—a practice called Gelassenheit (yielding to God's will). Although most do not use electricity, some communities adopt limited modern conveniences, constantly weighing them against their deeply held values.Nonetheless, the community faces several significant challenges, including escalating land prices, the impact of tourism on their traditional way of life, and ongoing debates related to education, as Amish children typically receive formal education only until the eighth grade. Despite these challenges, the Amish demonstrate resilience by adapting to changing circumstances while remaining committed to their cultural identity.Visiting Amish country provides valuable insights into an alternative lifestyle that strongly emphasizes faith, family, and community. The Amish's sustained presence in America is a testament to their dedication to a more straightforward, more intentional way of life, one that's difficult to emulate.During a recent three-day visit to the territory, the first thing that struck me was the silence. There was no hum of electricity or blaring screens—just the rhythmic clip-clop of horse-drawn buggies and the rustle of wind through cornfields. Then came the smell: warm bread, sweet molasses, and smoked meats curling through the air, drawing me toward farmhouse kitchens where time moved more slowly, and food became a story.In a world of fast food and meal delivery apps, Amish cooking felt like stepping into a living museum—except everything was deliciously edible. Their recipes, not only old but also sustainable, are passed down through generations with the same care as handmade quilts. I was warmly invited by a family willing to share their culinary traditions.Read Full Content here + RecipesMore Podcast Produced by SimVal Media Group, USA

The Destruction of the Temple (Mark 13) Culture of Gospel Share this with someone in your life who doesn't know Jesus Jesus didn't predict the end of the world to scare people—He predicted the collapse of a broken religious system to invite the world into something better. When everything people trusted fell apart, Jesus was revealed as trustworthy, alive, and open to all who would follow Him. Big Idea of the Message Coleton's central aim is clarity: Jesus is not predicting the end of the world in Mark 13, but the end of Jerusalem's temple-centered way of life. When people misunderstand passages like this, they tend to get fearful, obsessive, or strange. Jesus' goal, however, is not panic—but faithfulness. Introduction: Why End-Times Passages Make People Weird Coleton begins by showing how historically, Christians (and quasi-Christians) have often reacted badly to apocalyptic passages: Historical Examples of people acting weird about end time's theology: Münster, Germany (1534) – Anabaptists declared the city the New Jerusalem, enforced polygamy, abolished private property, and executed dissenters. Skoptsy (18th–19th century Russia) – Believed sexual desire was tied to the Antichrist; practiced self-mutilation. Heaven's Gate (1997) – 39 people committed suicide believing a UFO would usher them into salvation. Harold Camping (1994, 2011) – Predicted rapture dates; people sold homes, quit jobs, stopped medical care. Coleton's Point: “Passages like the one we just read lead people—especially Christians—to get weird and do weird stuff.” What's striking is that the disciples didn't react this way. Jesus' original audience didn't panic, speculate, or obsess. That tells us we're probably misunderstanding something when we do. What Is Jesus Actually Doing? (Mark 13:1–2) Jesus Predicts the Destruction of the Temple Mark 13:2 – “Not one stone here will be left on another; every one will be thrown down.” Coleton explains that Jesus is not talking about the end of the universe, but the coming destruction of the Jerusalem Temple. Why the Temple Matters The Temple was meant to lead people to God Jesus cleansed it and called it back to its purpose The leaders rejected Jesus—and therefore rejected God Himself Conclusion:  Because the Temple no longer served its God-given purpose, it would be judged and removed. When Will This Happen? – Part 1 (Mark 13:4–13) What Happens Before the Destruction The disciples ask when this will happen. Jesus responds with signs—not of immediacy, but of delay. Mark 13:7 – “Such things must happen, but the end is still to come.” Key Points Coleton Highlights This will not happen immediately Followers of Jesus will face persecution The gospel must be preached to all nations Important Clarification:  “All nations” does not mean every modern country—it refers to the Roman world. This was fulfilled when Paul brought the gospel to Rome (AD 60–61). Application Jesus Gives: “Stand firm. Be patient.” When Will This Happen? – Part 2 (Mark 13:14–23) The Abomination That Causes Desolation Mark 13:14 – “When you see the abomination that causes desolation… then flee.” Coleton explains this phrase using Daniel 11–12 and historical context. Scholarly Insight “The ‘desolating abomination' refers to pagan powers invading Jerusalem, stopping Temple worship, and committing sacrilege.”  — N.T. Wright Historical Fulfillment (AD 66–70) Zealots occupied the Temple Murder occurred inside the Holy of Holies A clownish figure, Phanni, was installed as High Priest William Lane:  “These acts of sacrilege likely signaled to Jewish Christians that Jesus' warning had come true—and they fled.” Meanwhile, false messiahs arose promising miraculous deliverance. Some stayed and believed them. That decision proved fatal. N.T. Wright:  “More Jews were killed by other Jews than by the Romans.” Outcome #1: The End of Their World (Mark 13:24–25) “The sun will be darkened… the stars will fall…” Coleton emphasizes this is Old Testament judgment language, not cosmic destruction. Biblical Background Isaiah 13; 34 – Used similar imagery to describe the fall of nations, not the universe Mark Strauss & N.T. Wright:  “This is not the end of the world—but the end of their world.” What Ended? Temple sacrifices Priesthood Festivals and pilgrimages The entire religious system Israel had known for 2,000 years Coleton compares it to losing power permanently—not a temporary outage, but a total restructuring of life. Outcome #2: Jesus Is Vindicated (Mark 13:26) “They will see the Son of Man coming in clouds…” This comes from Daniel 7, and Coleton stresses: This is not Jesus' second coming to earth  It is Jesus being vindicated—proved right and enthroned by God N.T. Wright:  “This is about Jesus' triumph after suffering—not His return.” The Temple fell.  Jesus rose.  The rejected stone became the cornerstone. Outcome #3: God's People Expand to the Nations (Mark 13:27) The Temple excluded Gentiles. Jesus includes them. Inscription on the Temple wall:  “Any foreigner who enters… will have himself to blame for his death.” But now: Ephesians 2:14–21 –  “Jesus has destroyed the dividing wall… creating one new humanity.” What the Temple couldn't do, Jesus did.  God's presence is no longer confined to a building—but embodied in His people. Final Teaching: What Do We Do Now? (Mark 13:28–37) “Keep watch. Stay alert.” Jesus tells them: It will happen in this generation (fulfilled in AD 70) No one knows the exact day Don't speculate—be faithful Final Applications from Coleton 1. Don't Be Weird About the End Times The disciples didn't: Predict dates Panic at disasters Follow false prophets Obsess over signs Because Jesus told them not to. 2. Be Bold in Sharing Jesus Knowing judgment was coming didn't lead the early church to despair—it led them to mission. 3. Stay Faithful They lived visibly transformed lives. Alan Kreider:  “Christianity's truth was visible because it was embodied.” People weren't drawn by fear—but by love. Final Summary Jesus predicted the fall of a broken system that rejected Him—and history proved Him right. The Temple fell, Jesus was vindicated, and God's family expanded to the world. So don't panic, don't speculate, and don't get weird—stay faithful, love boldly, and trust Jesus.

Sunday Morning Main Message Jan 11,2026.

Peter Eby did much for the health of the Mennonite church in the 1800's. Merle Weaver tells the story of Peter's life with special attention to his pastoral work and spiritual life. We can learn much from this leader who ministered in a strikingly different historical context from our own.

The Nicene Creed has been a bedrock of Christian orthodoxy for 1700 years. But what is it and why was it written? Does the Nicene Creed still matter today? Stephen Russell describes what led to the formation of the Nicene Creed. He argues that we, like the early Anabaptists, should affirm and use the Nicene Creed in our lives and churches.In this episode Stephen briefly mentions catechesis (instruction class). Subscribe to catch the upcoming episode which will further explore catechesis.The Nicene CreedThe Apostles' CreedThe Way to NicaeaAusbund Hymn #2 from Songs of the Ausbund Volume I History and Translations of Ausbund Hymns by Ohio Amish LibraryDo Anabaptists Affirm Early Church Creeds?This is the 301st episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

This week pastor and denominational leader Jesse Swiers reflects on reconciliation as a foundational Christian practice—and why it is often far more complex and painful than we expect. Drawing from Scripture, Anabaptist theology, and his own lived experience, Jesse explores the difference between forgiveness and reconciliation, the role of community in peacemaking, and why reconciliation requires both humility and courage. In the real world where we all lead, reconciliation may not always be fully possible, and separation may become necessary. Jesse speaks candidly about leading through denominational division, navigating theological disagreement with integrity, and remaining an agent of peace even in seasons marked by grief and loss. Throughout the episode, he offers practical wisdom for pastors and leaders seeking to pursue reconciliation faithfully, grounded in Scripture, shaped by community, and anchored in the reconciling work of Christ.

John Ghanim was born to a conservative Muslim family and community in Yemen. Eventually, John left Islam and fled Yemen as a refugee. In this episode, John describes what Muslims believe, how we can better reach out to Muslims, and what showed him that Islam is a false religion.John's testimonyJohn's websiteJay Smith on Islam's OriginsSpecial thanks to Credo Schloss Unspunnen for the filming location and hospitality. This episode was recorded at the Kingdom Connect Conference in Switzerland; find more information at https://kingdomconnecteurope.org.This is the 300th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

(00:00:00) This episode explores two very different stories unfolding in Pennsylvania. Both centered on who is counted, who is protected, and who holds power. We begin with an investigation into the U.S. Justice Department’s lawsuit against states, including Pennsylvania, for refusing to hand over voter registration rolls. Drawing on a December 5th Mother Jones report, we examine the push to compare state voter data with commercial datasets and the broader effort to build the nation’s first federal voter database, one that could include sensitive personal information such as voting history, party affiliation, Social Security numbers, and driver’s license data. Critics warn that such a database could expose millions of Americans to data breaches, reinforce false claims of widespread voter fraud, and provide political cover for purging eligible voters from the rolls. Potentially undermining future elections. (00:22:37) In the second half of the episode, we turn to one of Pennsylvania’s most distinctive and often misunderstood communities: the Amish. With insights informed by scholarship from the Young Center for Anabaptist and Pietist Studies at Elizabethtown College, we explore Amish history, religious beliefs, and cultural practices, and consider what their commitment to community, privacy, and separation from state power can teach us about democracy, citizenship, and life beyond constant surveillance. Together, these conversations ask a larger question: in an age of data collection and political control, what does it mean to truly respect individual freedom and community autonomy?Support WITF: https://www.witf.org/support/give-now/See omnystudio.com/listener for privacy information.

Heiko and Sabine grew up in Germany in homes that did not foster relationship with Christ. Together they tell the story of their journey towards Christ. Before conversion, they experienced love from Christians which pointed to the truth of Christianity. After conversion, Scripture became a powerful force for change in their lives, and Jesus' redemptive work saved their marriage.Special thanks to Credo Schloss Unspunnen for the filming location and hospitality. This episode was recorded at the Kingdom Connect Conference in Switzerland; find more information at https://kingdomconnecteurope.org.This is the 299th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Support our work at https://anabaptistperspectives.org/donateSign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

Dru, Chris, & Titus start the show off with a bit of a scuffle that started with Titus implying that Chris & Dru are left of center Anabaptists. Then, Wayne Welsh, a real Florida man, discusses nonviolence with Dru. Enjoy!

Sam Baer was raised in a Mennonite home, but he left Christianity altogether as a young man. Living in sin and in the world, Sam eventually came face to face with the reality of who Christ is. Sam explains how Christ brought him back, and how he experienced rejoining the church. The Bible ProjectChristina's StorySpecial thanks to Credo Schloss Unspunnen for the filming location and hospitality. This episode was recorded at the Kingdom Connect Conference in Switzerland; find more information at https://kingdomconnecteurope.org.This is the 298th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought. Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

December 13, 2025Strength to Strength welcomed Dean Taylor for a Q&A on the sacraments.This Q&A follows Dean's talk of November 8, 2025, “Sacred Roots: The Anabaptists, the Sacraments, and the Words of Jesus.” It is recommended you listen to that Talk prior to this Q&A.This Q&A specifically addresses questions submitted by our audience surrounding the Anabaptists' understanding of the Sacraments.An interactive question-and-answer period follows.https://strengthtostrength.org/sacred-roots-qa-on-anabaptists-understanding-of-the-sacraments/

Americans are fascinated with politics. How can we engage our communities and neighbors in political topics while we hold to a faith tradition that embraces nonviolence and non-governmental participation? Bryant Martin tells how he was embarrassed about these beliefs in the past, and how he came to a clear understanding of serving society by engaging with it in nonpolitical ways. Bryant outlines ways we can serve our communities and engage well with political issues, while also being aware of the fallacy that America is a “Christian nation.”Reaching America by Gary MillerSidetracked by Gary MillerThe Myth of a Christian Nation by Greg BoydBryant started Sowers Harvest Cafe; find more info here.Chapters00:35 Story from Bryant's Youth07:31 Coming to Peace with Conscientious Abstention10:14 Overcoming the World with the Cross13:30 Preserving Grace21:38 A Vision for God's Global Kingdom23:18 Fear, the Internet, and Polarization29:55 Preserving or Redeeming?34:03 Seeking Political Power is Counterproductive38:26 How to Talk about Politics42:50 A New Christendom?48:15 Charlie Kirk55:45 Living Beautiful LivesThis is the 297th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought. Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

Zoltan Dohi was born into a broken family behind the Iron Curtain. Christianity was heavily persecuted in the Eastern Bloc and was not practiced in Zoltan's home. Zoltan recounts how the principles he learned from his grandparents about the Sermon on the Mount eventually bore fruit in his life; he began to read the Bible for the first time. He describes the incredible power of the Sermon on the Mount in the believer's life and its potential to transform a broken world.Special thanks to Credo Schloss Unspunnen for the filming location and hospitality. This episode was recorded at the Kingdom Connect Conference in Switzerland; find more information at https://kingdomconnecteurope.org.This is the 296th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought. Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

What do the Formula of Concord and Scripture have to say about other factions and sects? The Rev. Brady Finnern, President of the LCMS Minnesota North District and host of KFUO Radio's Concord Matters, joins Andy and Sarah to talk about the Formula of Concord reading plan he created for 2025, including the questions concerning other factions and sects that are addressed in December's readings. How does this last reading sum up the year-long study? Who were the Anabaptists, and what were their false teachings? Who were the Schwenkfeldians, New Arians, and Anti-Trinitarians? What do we learn from understanding each of these groups? Find the full reading plan from The Lutheran Witness at witness.lcms.org/2024/reading-plan, and find correlating Concord Matters episodes at kfuo.org/formulaofconcord. December | Other Factions & Sects Week 1: Ep XII 1–11 (p. 500–501) SD XII 1–27 (p. 616–617) Week 2: Ep XII 12–19 (p. 501–502) SD XII 28–36 (p. 617–618) Week 3: Ep XII 20–31 (p. 502) SD XII 37–40 (p. 618–619) Week 4: Off for Christmas! As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

In this episode, we compare the church in the book of Acts with the church Joseph Smith built—showing how the LDS ‘restoration' actually rebuilds the hierarchy, temples, and priesthoods Jesus fulfilled and the Reformers fought to remove. It's not a return to the New Testament but a reversal of the freedom Christ brought.--The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --SUMMARYLatter-day Saints teach that after the apostles died, the church fell into total apostasy—losing authority, truth, and the gospel—and that Joseph Smith “restored” the original church in 1830.But when we compare the Bible, early church history, and the medieval church, a clear pattern emerges: the LDS system doesn't look like the church in the book of Acts. It looks like the institutional system that developed centuries later.This episode walks through that history and shows why Mormonism isn't a restoration of the New Testament—it's a rebuilding of the very system Jesus fulfilled and the Reformers worked to correct.1. What the Early Church Actually Looked Like (Book of Acts)No templesNo priestly hierarchyNo prophet-presidentNo exclusive priesthood lineageBelievers met in homes, prayed, broke bread, and studied ScriptureLeadership was shared among elders/pastorsEvery believer was a priest (1 Peter 2)Access to God came directly through Jesus, not through mediatorsBottom line: The early church was simple, Spirit-led, and centered entirely on Jesus.2. How the Church Drifted in the Middle AgesBy the 4th century, especially after Constantine:The church became tied to political powerBishops became rulersPriests acted as mediatorsSalvation was tied to rituals and sacramentsA single head (the Pope) claimed God-given authorityThis system dominated medieval Christianity and buried the gospel under layers of tradition and hierarchy.3. The Reformation: Returning to ScriptureLuther, Calvin, Zwingli, and the Anabaptists didn't invent a new church.They removed the medieval layers and returned to:Scripture aloneGrace aloneChrist aloneFaith aloneReal renewal happens when ordinary believers open the Bible again.4. Joseph Smith Recreates the Medieval SystemDespite claiming to “restore” the church, Joseph Smith introduced:A layered priesthood (Aaronic & Melchizedek)A prophet-president with final authorityTemple rituals and restricted accessOrdinances required for salvationCentralized headquarters claiming exclusive truthThis mirrors the medieval Catholic model, not the church in Acts.5. The LDS Temple: The Most Striking IronyJesus

In this episode, we compare the church in the book of Acts with the church Joseph Smith built—showing how the LDS ‘restoration' actually rebuilds the hierarchy, temples, and priesthoods Jesus fulfilled and the Reformers fought to remove. It's not a return to the New Testament but a reversal of the freedom Christ brought.--The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --SUMMARYLatter-day Saints teach that after the apostles died, the church fell into total apostasy—losing authority, truth, and the gospel—and that Joseph Smith “restored” the original church in 1830.But when we compare the Bible, early church history, and the medieval church, a clear pattern emerges: the LDS system doesn't look like the church in the book of Acts. It looks like the institutional system that developed centuries later.This episode walks through that history and shows why Mormonism isn't a restoration of the New Testament—it's a rebuilding of the very system Jesus fulfilled and the Reformers worked to correct.1. What the Early Church Actually Looked Like (Book of Acts)No templesNo priestly hierarchyNo prophet-presidentNo exclusive priesthood lineageBelievers met in homes, prayed, broke bread, and studied ScriptureLeadership was shared among elders/pastorsEvery believer was a priest (1 Peter 2)Access to God came directly through Jesus, not through mediatorsBottom line: The early church was simple, Spirit-led, and centered entirely on Jesus.2. How the Church Drifted in the Middle AgesBy the 4th century, especially after Constantine:The church became tied to political powerBishops became rulersPriests acted as mediatorsSalvation was tied to rituals and sacramentsA single head (the Pope) claimed God-given authorityThis system dominated medieval Christianity and buried the gospel under layers of tradition and hierarchy.3. The Reformation: Returning to ScriptureLuther, Calvin, Zwingli, and the Anabaptists didn't invent a new church.They removed the medieval layers and returned to:Scripture aloneGrace aloneChrist aloneFaith aloneReal renewal happens when ordinary believers open the Bible again.4. Joseph Smith Recreates the Medieval SystemDespite claiming to “restore” the church, Joseph Smith introduced:A layered priesthood (Aaronic & Melchizedek)A prophet-president with final authorityTemple rituals and restricted accessOrdinances required for salvationCentralized headquarters claiming exclusive truthThis mirrors the medieval Catholic model, not the church in Acts.5. The LDS Temple: The Most Striking IronyJesus

Shawn and James look over the Bible translations survey they sent out over a year ago. They look at what translations people use personally, what people's “official” church translation is, and how open churches are to changing to a translation other than the KJV.The findings are interesting, though not completely surprising. People's personal beliefs and use of different Bible translations differ quite a bit from how they perceive others' beliefs or their church's willingness to switch from the KJV.YouTube – What Are Mennonites Like Today?YouTube – Useful Charts: History of Anabaptists & QuakersWebsite for contact information for Traditional Text Bible (not an official website)Anabaptist World article about the Traditional Text BibleLink to analysis of survey

What did the early church believe about the atonement? David Bercot takes us through the early church writers to show that they didn't think of the atonement through the same frameworks we have about the atonement. David explains that the ante-Nicene Fathers did not teach penal substitutionary atonement (PSA); rather, PSA is a modern interpretation read back into the original texts.Our episode with Dean TaylorDavid Bercot's series on the atonementDictionary of Early Christian BeliefsChristus Victor: An Historical Study of the Three Main Types of the Idea of AtonementOrthodox Study Bible with the SeptuagintThis is the 295th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

Send us a textThanksgiving Day as a national holiday in America dates back to 1863 when President Abraham Lincoln proclaim the 4th Thursday in November a yearly day of thanks.  "It has seemed to me fit and proper that they should be solemnly, reverently, and gratefully acknowledged as with one heart and one voice by the whole American people. I do, therefore, invite my fellow-citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next as a Day of Thanksgiving and Praise to our beneficent Father who dwelleth in the heavens."However the tradition of giving thanks to God for his providential care goes back to the Pilgrims who had come over from Holland on the Mayflower. Governor Bradford reports that Plymouth had been stricken with a severe drought. "Upon which," said William Bradford "they set apart a solemn day of humiliation, to seek the Lord by humble and fervent prayer, in this great distress." That same evening it began "to rain with such sweet and gentle showers as gave them cause of rejoicing and blessing God… For which mercy, in time convenient, they also set apart a day of thanksgiving." They had lived for 10 years in Holland to escape religious persecution from King James toward the Separatists. There they had contact with Anabaptist and Sephardic Jews who observed a feast of thanks known as Sukkot  (Feast of Tabernacles or booths). Our Thanksgiving festival probably goes alway to the Torah indirectly through the Pilgrims having such a feast in 1621. George Webb records a prayer like the one they would have offered on that November 29.O Lord our God and heavenly Father, which of Thy unspeakable mercy towards us, hast provided meate and drinke for the nourishment of our weake bodies. Grant us peace to use them reverently, as from Thy hands, with thankful hearts: let Thy blessing rest upon these Thy good creatures, to our comfort and sustentation: and grant we humbly beseech Thee, good Lord, that as we doe hunger and thirst for this food of our bodies, so our soules may earnestly long after the food of eternal life, through Jesus Christ, our Lord and Saviour, Amen. George Webb, "Short direction for the daily exercise of the Christian," London 1625. Courtesy of Plimoth Plantation Bible Insights with Wayne ConradContact: 8441 Hunnicut Rd Dallas, Texas 75228email: Att. Bible Insights Wayne Conradgsccdallas@gmail.com (Good Shepherd Church) Donation https://gsccdallas.orghttps://www.youtube.com/channel/UCJTZX6qasIrPmC1wQpben9ghttps://www.facebook.com/waconrad or gscchttps://www.sermonaudio.com/gsccSpirit, Truth and Grace MinistriesPhone # 214-324-9915 leave message with number for call backPsalms 119:105 Your word is a lamp for my feet, a light on my path.

Jared describes his work of removing landmines left from the war which continue to make this region dangerous for local residents. He explains how this work is a tangible witness both to Christ's love and to the power of radical enemy love for people whose lives have been torn apart by the horrors of modern warfare. This effort is a hands-on way of “turning swords into ploughshares,” as the prophet Isaiah describes.Because of the sensitive nature of the work Jared is doing, we cannot name the location or the organization he and his family are serving with. If you would like to request information about this or support their work, please email Anabaptist Perspectives. Special thanks to Jared and his team for showing their work to Anabaptist Perspectives and for keeping us safe around these instruments of death.This is the 294th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought. Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

Strength to Strength welcomes Dean Taylor for another episode on the Radical Reformation.In this episode of Strength to Strength, Dean Taylor revisits the Radical Reformation through the lens of the sacraments—Baptism and Communion—and challenges many of our modern assumptions about them. Too often, he argues, the early Anabaptists are dismissed as anti-sacramental. In reality, their vision was profoundly sacramental—rooted in a realized Incarnational real presence that placed Christ Himself, not stopping with mere ceremony or institution.Drawing from both the Early Church and the Radical Reformers, Dean explores how this Incarnational presence was meant to be embodied in a people who looked like Jesus—not ending in dogmatic definitions or legalistic systems, but in the lived result of putting the teachings of Jesus into embodied practice on the earth. When that living presence fades, he warns, Christianity drifts into abstraction—devout in language, but detached from life. Such a faith, he argues, remains at least partly Gnostic until the real presence of Christ is manifested in a tangible way within the body. History bears witness to the tragic outcome: a faith adorned with piety yet emptied of compassion, capable of sanctifying violence and uniting church and state in complete contradistinction to the teachings of Christ.Dean does not claim the Anabaptists had the last word on sacramental theology. He acknowledges that each Christian tradition contributes valuable insights and encourages believers to learn from one another outside of sectarian lines. Yet he contends that the divisions of the Reformation often obscured something vital: a living theology of the Incarnation.An interactive question-and-answer period follows.https://strengthtostrength.org/sacred-roots-the-anabaptists-the-sacraments-and-the-words-of-jesus/

This episode shows how the church moved from state-controlled religion to voluntary, Scripture-governed communities—and how the Baptists, Congregationalists, Evangelical Free, and eventually Methodists emerged.--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --How England's Reformation Took a Very Different PathWhile Luther and Calvin led theological reform on the continent, England's story began with politics.Henry VIII wanted a male heir, the Pope refused to annul his marriage, and the king broke from Rome.The Act of Supremacy (1534) created the Church of England—but it simply replaced the pope with a king. It wasn't a movement of revival; it was a power play.After Henry, England spun between Protestant and Catholic identities depending on the monarch. Edward VI pushed Protestant reforms, Mary I violently restored Catholicism, and Elizabeth I settled for a middle-way Anglicanism. The constant whiplash raised a crucial question:If kings can change doctrine overnight, where does true faith come from—crown or conscience?Puritans, Separatists, and the Search for a Church Governed by ScriptureTwo groups rose in response:Puritans — Anglicans who wanted deeper biblical reform.Separatists (Pilgrims) — Puritans who believed the system was beyond repair.King James I shut down most Puritan reforms (except authorizing the King James Bible). He made Anglican worship mandatory by law, and that pressure pushed both groups out of England.The Separatists, who fled first, would shape the future of the church in profound ways.The Birth of the Baptists and CongregationalistsThe Gainsborough Group escaped to Amsterdam and encountered the Anabaptists—believers who rejected state-run religion and emphasized personal faith. John Smyth and Thomas Helwys embraced these ideas and in 1609 founded the first Baptist church. They insisted:Faith must be personalBaptism belongs to believersLocal churches should govern themselvesGovernment must never control conscienceHelwys returned to England in 1612 and founded the first Baptist church on English soil, writing boldly to the king, “You have no power over the souls of your subjects.”Another group—the Scrooby Separatists—fled to Holland, then boarded the Mayflower and founded Plymouth Colony in 1620. Their self-governing church became the root of Congregationalism, shaping early American values of freedom, conscience, and community.Europe's Crisis and the Rise of PietismMeanwhile, Europe erupted into the Thirty Years' War (1618–1648) over forced religion. Millions died. When the war finally ended, the dream of a unified Christendom...

This episode shows how the church moved from state-controlled religion to voluntary, Scripture-governed communities—and how the Baptists, Congregationalists, Evangelical Free, and eventually Methodists emerged.--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --How England's Reformation Took a Very Different PathWhile Luther and Calvin led theological reform on the continent, England's story began with politics.Henry VIII wanted a male heir, the Pope refused to annul his marriage, and the king broke from Rome.The Act of Supremacy (1534) created the Church of England—but it simply replaced the pope with a king. It wasn't a movement of revival; it was a power play.After Henry, England spun between Protestant and Catholic identities depending on the monarch. Edward VI pushed Protestant reforms, Mary I violently restored Catholicism, and Elizabeth I settled for a middle-way Anglicanism. The constant whiplash raised a crucial question:If kings can change doctrine overnight, where does true faith come from—crown or conscience?Puritans, Separatists, and the Search for a Church Governed by ScriptureTwo groups rose in response:Puritans — Anglicans who wanted deeper biblical reform.Separatists (Pilgrims) — Puritans who believed the system was beyond repair.King James I shut down most Puritan reforms (except authorizing the King James Bible). He made Anglican worship mandatory by law, and that pressure pushed both groups out of England.The Separatists, who fled first, would shape the future of the church in profound ways.The Birth of the Baptists and CongregationalistsThe Gainsborough Group escaped to Amsterdam and encountered the Anabaptists—believers who rejected state-run religion and emphasized personal faith. John Smyth and Thomas Helwys embraced these ideas and in 1609 founded the first Baptist church. They insisted:Faith must be personalBaptism belongs to believersLocal churches should govern themselvesGovernment must never control conscienceHelwys returned to England in 1612 and founded the first Baptist church on English soil, writing boldly to the king, “You have no power over the souls of your subjects.”Another group—the Scrooby Separatists—fled to Holland, then boarded the Mayflower and founded Plymouth Colony in 1620. Their self-governing church became the root of Congregationalism, shaping early American values of freedom, conscience, and community.Europe's Crisis and the Rise of PietismMeanwhile, Europe erupted into the Thirty Years' War (1618–1648) over forced religion. Millions died. When the war finally ended, the dream of a unified Christendom...

20th Century North American Mennonites wrote several confessions of faith including statements formed in 1921, 1963, and 1964. Edsel Burdge introduces us to the background and writers of these confessions, and he comments on the conditions that lead to their creation. He also explores how these confessions have been received in the Mennonite community.Timestamps:1:44 - 1921 Garden City Fundamentals49:33 - 1963 Mennonite Confession of Faith1:01:20 - 1964 Mennonite Confession of Faith1:20:11 - Distribution and Reception1:25:51 - Writing New StatementsTexts Mentioned:1921 Garden City Fundamentals1963 Mennonite Confession of Faith1964 Mennonite Confession of Faith (print)1964 Mennonite Confession of Faith (online)Manual of Bible Doctrines by Daniel KauffmanBible Doctrines edited by Daniel KauffmanDoctrines of the Bible by Daniel KauffmanIntroduction to Theology by J. C. WengerSeparated unto God by J. C. Wenger“Comparison of the 1921 Garden City Christian Fundamentals and the 1964 Mennonite Confession of Faith” By Edsel BurdgeTogether in the Work of the Lord: A History of the Conservative Mennonite Conference by Nathan YoderIn His Steps by Charles M. SheldonInadequacy of Evolution as a World View by Chester LehmanDealing Redemptively with Those Involved in Divorce and Remarriage Problems by J. C. WengerThis is the 293rd episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought. Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.

In this episode, we trace how the Reformation rediscovered the gospel—from Luther's 95 Theses to the rise of Protestant movements—and how God used ordinary people, Scripture, and the printing press to bring His Word back to the world.--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Episode SummaryBy the early 1500s, the Catholic Church had become powerful, wealthy, and deeply political. Salvation was treated like a transaction through rituals and indulgences, and the gospel was buried under centuries of human authority. The Bible was locked away in Latin, unreadable to most people. But God was preparing a movement of rediscovery—the Protestant Reformation.In this episode, we'll see how men like Martin Luther, Ulrich Zwingli, John Calvin, John Knox, and the lesser-known Anabaptists helped bring Christianity back to the simple gospel of faith in Jesus Christ.The Reformation wasn't rebellion—it was rediscovery. It was a return to the gospel buried under layers of religion.The Reformation BeginsMartin Luther, a German monk, struggled with guilt and never felt good enough for God. While reading Romans 1:17, he discovered that righteousness is a gift from God—received by faith, not earned by works. Around that time, the Church was selling indulgences to raise money for St. Peter's Basilica, claiming that people could buy forgiveness. Outraged, Luther wrote his 95 Theses and nailed them to a church door in Wittenberg on October 31, 1517.The document spread quickly thanks to the newly invented printing press, and a movement was born. Luther stood before church authorities and declared, “My conscience is captive to the Word of God. Here I stand. I can do no other.” While hiding from persecution, he translated the Bible into German so ordinary people could read it for themselves.Other Reformers Across EuropeWhile Luther led in Germany, others joined the cause across Europe:Ulrich Zwingli in Switzerland preached directly from Scripture, opposed indulgences, and emphasized simple, Bible-centered worship.John Calvin in France and later Geneva wrote The Institutes of the Christian Religion, organizing Christian theology and emphasizing God's sovereignty, grace, and the authority of Scripture.John Knox in Scotland, a student of Calvin, boldly preached the gospel to kings and queens and helped establish the Presbyterian Church, governed by elders with Christ as its head.William Tyndale in England translated the Bible into English so people could read it in their own language.The Reformation spread rapidly, dividing Europe between those who followed the old system and those who embraced this rediscovered gospel of...

Christina Baer was raised in a secular home and didn't give God or Christianity much thought. But through the power of the Bible and the influence of believers, she eventually came to know Christ. Christina shares her journey of joining the church and discusses the beauty and challenge of joining a community of believers.Special thanks to Credo Schloss Unspunnen for the filming location and hospitality. This episode was recorded at the Kingdom Connect Conference in Switzerland; find more information at https://kingdomconnecteurope.org.Tirzah's Story This is the 292nd episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought. Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

Enda was raised in home that had little interest in Christianity. In his years of searching for meaning, he joined the New Age spiritualism movement and became involved in various forms of dark activities. Eventually, Enda discovered the light of Scripture and turned away from the evil in his former worldview. Enda explains why he left the New Age movement and how the light of the Gospel conquered the darkness of his past life. Susie's TestimonyThis is the 291st episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought.Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

Baptists are often dismissed as anti-creedal individualists or confused Anabaptists. Walter Strickland shows instead their rich protestant heritage and why their convictions are not merely sectarian. PARTNER WITH US - https://solamedia.org/partner/?sc=AS2502V When you become a partner today, you'll receive two remarkable books as our thanks: Rediscovering the Holy Spirit by Dr. Michael Horton and Praying with Jesus by Pastor Adriel Sanchez. We believe these books can guide you into a clearer understanding of the Spirit's work and a richer prayer life. FOLLOW US YouTube | Instagram | X/Twitter | Facebook | Newsletter WHO WE ARE Sola is home to White Horse Inn, Core Christianity, Modern Reformation, and Theo Global. Our mission is to serve today's global church by producing resources for reformation grounded in the historic Christian faith. Our vision is to see reformation in hearts, homes, and churches around the world. Learn more: https://solamedia.org/

Cody Cook welcomes to the show John Roth, a scholar of the Radical Reformation and former editor of the Mennonite Quarterly Review. John and Cody explore the enduring relevance of Anabaptism at its 500th anniversary, focusing on its emphases on community, nonviolence, decentralization, and stewardship. Roth also discusses the Anabaptist Community Bible, a unique project blending scholarly insights, historical voices, and lay reflections, inviting readers into a communal hermeneutic. The conversation delves into Anabaptist distinctives—like love for neighbor and rejection of coercive power. Roth also shares the inspiring story of Elsie Baumgartner, an early Anabaptist who cited Psalm 24:1 to challenge national borders, reflecting a theology of God's universal sovereignty. With humor and depth, they navigate the Anabaptist Community Bible's hermeneutical diversity, its artistic elements, and its call to participatory faith. Available at mennomedia.org or Amazon, this Bible offers a fresh lens for Christians seeking a decentralized, diverse, and Spirit-receptive approach to scripture.Audio Production by Podsworth Media - https://podsworth.com Use code LCI50 for 50% off your first order at Podsworth.com to clean up your voice recordings and also support LCI!Full Podsworth Ad Read BEFORE & AFTER processing:https://youtu.be/vbsOEODpQGs  ★ Support this podcast ★