Podcasts about ancient church

Is receiving Communion in the hand irreverent? Or could it be… bridal?In this video, we explore the mystical and biblical beauty of receiving the Eucharist in the hand—through the lens of saints, Scripture, and the Song of Songs. Drawing from the writings of St. Cyril of Jerusalem, Catherine of Siena, and the tradition of Eucharistic mysticism, we look at how the hand can become an altar, a place of trembling love, a site of encounter with Christ.This is not a debate—but a love story between the soul and the Savior. Whether you receive on the tongue or in the hand, this reflection is for those who desire deeper Eucharistic reverence, rooted in intimacy.We'll talk about:Ancient Church tradition on Communion in the handMisconceptions about consecrated handsBiblical verses on the hand as a place of divine encounterBridal imagery in the Song of SongsMystical theology and Catholic Eucharistic devotion

All the Episodes of the Heidelcast Subscribe to the Heidelcast! Browse the Heidelshop! On X @Heidelcast On Insta & Facebook @Heidelcast Subscribe in Apple Podcast Subscribe directly via RSS Call The Heidelphone via Voice Memo On Your Phone The Heidelcast is available wherever podcasts are found including Spotify. Call or text the Heidelphone anytime at (760) 618-1563. Leave a message or email us a voice memo from your phone and we may use it in a future podcast. Record it and email it to heidelcast@heidelblog.net. If you benefit from the Heidelcast please leave a five-star review on Apple Podcasts so that others can find it. Please do not forget to make the coffer clink (see the donate button below). SHOW NOTES How To Subscribe To Heidelmedia The Heidelblog Resource Page Heidelmedia Resources The Ecumenical Creeds The Reformed Confessions The Heidelberg Catechism Recovering the Reformed Confession (Phillipsburg: P&R Publishing, 2008) Why I Am A Christian What Must A Christian Believe? Heidelblog Contributors Support Heidelmedia: use the donate button or send a check to: Heidelberg Reformation Association 1637 E. Valley Parkway #391 Escondido CA 92027 USA The HRA is a 501(c)(3) non-profit organization

New Age spirituality is arguably the spirit of the age, atleast in the West. And the New Age is not just confined to secular culture – it has wormed its way into the Church as well. Not only that, some Christian leaders with prominent platforms actually champion new age practices. ManyChristians don't recognize the patterns. Others don't know what to believe as they hear conflicting messages. What are we to do?Joining the Christian Emergency Podcast to make sense of this is Will Spencer. Will is no stranger to New Age spirituality. For years, Will subscribed to the New Age, participating in pagan practices and gatherings. Through surprising developments, Will encountered Christians who challenged him and shared the Gospel. Eventually, Will came to Christ, but when he found New Age themes in some of the churches he visited, he recognized them for what they were.How should the Enneagram, yoga, and other elements beincorporated into the Christian life? Are these actually significant spiritually or are people getting concerned for no reason? Find out on this episode of the Christian Emergency Podcast.If you find this episode helpful, please give us a positive rating and review wherever you listen to your favorite podcasts. Also share this episode with a friend so they too can be blessed by these insights. To learn more about resources mentioned in this episode, see the following:Will Spencer (Website): https://www.willspencer.co/ Midwest Christian Outreach (Website): https://midwestoutreach.org/ Don and Joy Veinot (Website): https://www.4witness.org/midwest-christian-outreach-don-and-joy-veinot/The Enneagram, Discipleship and the Church(Video): https://midwestoutreach.org/The Other Worldview: Exposing Christianity'sGreatest Threat, by Peter Jones (Book): https://www.amazon.com/Other-Worldview-Exposing-Christianitys-Greatest-ebook/dp/B00ZD5XJAUTruthXchange (Website): https://truthxchange.com/ Christian Emergency Alliance (Website): https://www.christianemergency.com/ Christian Emergency Alliance (Twitter / X): https://x.com/ChristianEmerg1 Christian Emergency Alliance (Facebook): https://www.facebook.com/christianemergency Christian Emergency Alliance (Instagram): https://www.instagram.com/christianemergencyalliance/ The Christian Emergency Podcast is a production of the Christian Emergency Alliance.Soli Deo Gloria

In this episode, we're talking about one of the most overlooked yet essential tools for church outreach today: search engine optimization (SEO) and making the most of Google. Whether you're a pastor, church administrator, or volunteer managing your church's website, this conversation will equip you with practical strategies to ensure your church is found by the people who are looking for it. Every day, people in your community are searching online for answers—some are seeking a place to worship, others are looking for hope, community, or help. But if your church doesn't show up when they search, you're missing a major opportunity to connect with them. That's where SEO comes in. It's not about gaming the system or marketing gimmicks—it's about being present where people are already looking. We'll walk through what SEO actually is (in plain English), how Google ranks websites, and the top things you can do today to make your church website more visible online. You'll learn about the importance of keywords, how to write content that Google recognizes and people appreciate, and why updating your church's Google Business Profile might be the most important five minutes you spend this week. We'll also touch on how to make your sermons, events, and blog posts easier to find—and how small things like page speed, mobile-friendliness, and simple URLs can make a big difference. Our goal isn't to turn your church into a tech startup—it's to help faithful churches reach real people with the Gospel by stewarding the tools that are already at our fingertips. This episode is packed with tips, examples, and encouragement to take small, consistent steps toward making your church more discoverable. If you've ever wondered why your church isn't appearing in search results, how to bring more people to your site, or what Google actually wants from your content, this episode is for you. The harvest is plentiful—even online—and the tools are in your hands. Let's use them wisely. The Lutheran Church in a Digital Age: SEO, Outreach, and Mission blog post Mt. Calvary Lutheran Church, Lititz, PA ----more---- Host: Fr. Jason Braaten Special Guest: Mr. Michael Usner ----more---- Become a Patron! You can subscribe to the Journal here: https://www.gottesdienst.org/subscribe/ You can read the Gottesblog here: https://www.gottesdienst.org/gottesblog/ You can support Gottesdienst here: https://www.gottesdienst.org/make-a-donation/ As always, we, at The Gottesdienst Crowd, would be honored if you would Subscribe, Rate, and Review. Thanks for listening and thanks for your support. 

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we interview biblical scholar Dr. Matthew Thomas, a convert to the Catholic faith from protestantism, on how the ancient Church showed him that St. Paul was Catholic. This was especially the case with respect to faith, works, and justification. Everywhere he looked in the ancient Church, the Church Fathers and other Christian documents exhibited a fundamentally Catholic understanding of Paul's teaching on "works of the law" and justification. This discovery became the basis for his book, "Paul's 'Works of the Law' in the Perspective of Second-Century Reception," as well as his conclusion that on this point, protestantism represented a 16th century novelty with no precedent in Church history.Dr. Thomas is the Associate Professor of Biblical Studies, and the Theology Department Chair at the Dominican School of Philosophy and Theology in Berkley, CA. You can read more of his bio here: https://dspt.edu/matthew-thomas/You can purchase Dr. Thomas's book here: https://www.amazon.com/Pauls-Works-Perspective-Second-Century-Reception/dp/0830855262/VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONHelp us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find hundreds of thousands of words of free content (as big as the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/LISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

Political scientist David Koyzis, author of "Citizenship Without Illusions," talks about four main seasons where the church split and lost unity.  Is there hope of unity?  Worship musician Chris Tomlin talks about his part of The First Hymn Project with John Dickson and Ben Fielding:  the work of bringing the most ancient Christian Hymn outside the Bible back to life.  You can listen to it here.  Faith Radio podcasts are made possible by your support. Give now: Click here

Theologian and historian John Dickson talks about the First Hymn Project: bring back to life an ancient hymn of the Church from the second century.   It's the Faith Radio Spring Fundraiser Week! Just like our radio shows, Faith Radio podcasts are made possible by your support. Give now: Click here!

Plugged In's Adam Holz looks back at this year's Super Bowl ads, in particular the evangelist ad "He Gets Us."  How we can give it more context in our conversations with others.  He also talks about the nominees for this year's Plugged In Movie Awards, The Pluggies!  Theologian and historian John Dickson talks about the First Hymn Project: bring back to life an ancient hymn of the Church from the second century.   Faith Radio podcasts are made possible by your support. Give now: Click here

Some titles for the expected Messiah seem strange to us, such as "Everlasting Father" or "Angel of Great Council." But the Fathers of the Church understood their great significance and will explain them to us as we conclude this short series on the Messianic prophecies.

In this episode of FACTS, we explore a fascinating question: How would the ancient Church view today's evangelicalism? As we delve into the theological, liturgical, and ecclesiastical differences between the early Christian Church and modern evangelicalism, we examine key aspects like orthopraxy, the role of the sacraments, church authority, and the unity of the Christian body. Join us as we uncover what the ancient Church might say about the rise of modern evangelical practices and beliefs—and what this reveals about the evolution of Christianity over the centuries. If you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7

Continuing our study of Old Testament prophecies about the birth of Christ, we will see how the prophets clearly foretold not only the birth of a human Messiah, but something much more extraordinary: that the Messiah would also be God Himself.

In this special lesson, we will look at how the ancient Church interpreted Old Testament prophecies that foretold the birth of the Savior. How could anyone know that Jesus was the Messiah? The prophecies were key: they prepared the Jews by telling them what to look for.

The Lord alone is Proprium Arcana Coelestia 149 [2] Man's proprium when viewed from heaven looks just like something bony, lifeless, and utterly misshapen, and so in itself something dead. But once it has received life from the Lord it appears as something having flesh. For man's proprium is something altogether dead, though it has the appearance to him of being something; indeed it appears to be everything. Whatever is living within him comes from the Lord's life; and if this were to leave him, he would fall down dead as a stone. For he is purely an organ of life, though the nature of the organ determines that of the life-affection. The Lord alone possesses Proprium. By His Proprium He has redeemed man and by His Proprium saves him. The Lord's Proprium is Life, and from His Proprium man's proprium, which in itself is dead, is given life. The Lord's Proprium was also meant by His words in Luke, A spirit does not have flesh and bones as you see Me have. Luke 24:39-40. It was also meant by the requirement that no bone of the Paschal lamb be broken, Exodus 12:46. The ancient heavens Apocalypse Revealed 612 [2] The heaven here treated of, is the heaven collected from Christians, from the time the Lord was in the world, and from such of them as approached the Lord alone, and lived according to His precepts in the Word, by shunning evils as sins against God. This heaven is the New Heaven, from which the Holy Jerusalem, that is, the New Church upon earth, will descend, (Revelation 21:1-2). But the heavens which were formed before the Lord's coming are above this heaven, and are called the ancient heavens; in which likewise all acknowledge the Lord alone to be the God of heaven and earth. These heavens communicate with this New Heaven by influx. New Jerusalem and its Heavenly Doctrine 4. 4. Moreover, with respect to this New Heaven, it is to be known, that it is distinct from the ancient heavens which were formed before the coming of the Lord; but still they together with this are so arranged that they form one heaven. The reason why this NewHeaven is distinct from the ancient heavens, is because in the ancient churches there was no other doctrine than the doctrine of love and charity; and then they did not know of any doctrine of faith separated from love and charity. Hence also it is that the ancient heavens constitute higher expanses, while the New Heaven constitutes an expanse beneath them; for the heavens are expanses one above another. In the highest expanse those dwell who are called celestial angels, many of whom were of the Most Ancient Church; they who are there are called celestial angels from celestial love, which is love to the Lord. In the expanse beneath them are those who are called spiritual angels, most of whom were of the Ancient Church; they are called spiritual angels from spiritual love, which is charity towards the neighbor. Below these are the angels who are in the good of faith; these are they who have lived the life of faith. To live the life of faith, is to live according to the doctrine of their church; and to live is to will and to do. All these heavens, however, form a one, by mediate and immediate influx from the Lord. Apocalypse Revealed 876 [2] This new heaven has been treated of several times in the Apocalypse, especially in chapters 14 and 15. It is called the Christian heaven because it is distinct from the ancient heavens, which came into existence from the men of the Church before the Lord's coming. These ancient heavens are above the Christian heaven; for the heavens are like expanses, one above another. The case is similar with each heaven, for each heaven by itself is distinguished into three heavens, an inmost or third, a middle or second, and a lowest or first. Likewise in the case of this New Heaven. I have seen them and I have spoken with them. In this new Christian heaven are all those who from the first establishment of the Christian Church have worshipped the Lord and lived...

Arcana Coelestia 6872. [2] What the perception and acknowledgment of the Divine from love are, must be told. Every man's quality is known from his love; for love is the being of the life of everyone, from it springing the veriest life itself; such therefore as the love is with a man, such is the man. If there is the love of self and of the world, consequently the love of revenge, of hatred, of cruelty, of adultery, and the like, the man is a devil as to his spirit, or as to the interior man which lives after death, however he may appear in the outward form. But if there is with a man the love of God and the love of the neighbour, and consequently the love of good and truth, also of what is just and honorable, then however he may appear in the outward form, he is an angel as to his spirit which lives after death. But He with whom there is Divine love, which was with the Lord alone, is God; thus His Human was made Divine when He received in the Human the love of His Father, which was the being of His life. From all this it can be seen what is meant by the perception and acknowledgment of the Divine from love. ...[4] From all this it can be seen that man is made altogether new when he is being regenerated, for then each and all things with him are so disposed as to receive celestial loves. Nevertheless with man the prior forms are not destroyed, but only removed; but with the Lord the prior forms, which were from the maternal, were completely destroyed and extirpated, and Divine forms were received in their place. For the Divine love does not agree with any but a Divine form; all other forms it absolutely casts out; hence it is that the Lord when glorified was no longer the son of Mary. AC 6876. And say unto them, The God of your fathers hath sent me unto you. That this signifies that the Divine of the Ancient Church will be with those of the spiritual church is evident from the signification of the “God of their fathers” as being the Divine of the Ancient Church (that “fathers” denote those who are of the Ancient Church, see n. 6050, 6075, 6846); from the representation of the sons of Israel, here meant by “you” as being those of the spiritual church (see n. 6875); and from the signification of “being sent” as being to proceed (n. 2397, 4710, 6831); here that he will be with them, for it is said of the Divine of the Ancient Church that this shall be in the spiritual church, which is represented by the sons of Israel. [2] The Divine which was of the Ancient Church was the Lord as to the Divine Human; the Ancient Church had this from the Most Ancient, and also from the fact that Jehovah was seen by them in a human form. When therefore they thought of Jehovah, they did not think of a universal entity, of which they could have had no idea, but of the Human Divine, into which they could determine their thought; for in this way they could both think of Jehovah and be conjoined with Him by love. Those who were of the Ancient Church, and especially those of the Most Ancient, were much wiser than the men of our times, and yet they could not think otherwise of Jehovah than as of a Man, whose Human was Divine; nor did there then flow into their thought any unbecoming idea taken from the natural man, and his infirmity and evil, but that which flowed in concerning Him was all holy. The angels themselves, who so far excel men in wisdom, cannot think otherwise of the Divine, for they see the Lord in the Divine Human; they know that an angel, with whom all things are finite, can have no idea whatever of the Infinite, except by what is like the finite. [3] That in ancient times they adored Jehovah under a human Divine is very evident from the angels seen by Abraham in human form, also afterward by Lot, and likewise by Joshua, by Gideon, and by Manoah, which angels were called “Jehovah,” and were adored as the God of the universe. At this day if Jehovah were to appear in the church as a man, men would take offence,

Arcana Coelestia 6884. Jehovah, the God of your fathers. That this signifies the Divine of the Ancient Church, is evident from what was said above (n. 6876), where are like words. In the external historic sense, by “the God of their fathers” is meant the God of Abraham, Isaac, and Jacob; but in the internal sense is meant the Divine of the Ancient Church. That the latter, and not the former, is meant in the internal sense, can be seen from the fact that the historicals of the Word cannot enter into heaven; for the historical of the Word is natural and worldly, and those who are in heaven are in no ideas but what are spiritual, so that they understand the Word spiritually; and what is worldly, which is of the sense of the letter of the Word, is at the very threshold of heaven turned into the spiritual sense.   6861. Verses 9-12. And now behold the cry of the sons of Israel is come unto Me, and I have also seen the oppression wherewith the Egyptians oppress them. And now go, and I will send thee unto Pharaoh, and do thou bring forth My people the sons of Israel out of Egypt. And Moses said unto God, Who am I that I should go unto Pharaoh, and that I should bring forth the sons of Israel out of Egypt? And he said, Because I will be with thee; and this shall be the sign to thee that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall worship God near this mountain. “   And now behold the cry of the sons of Israel is come unto Me,” signifies pity for those who are of the spiritual church; “and I have also seen the oppression wherewith the Egyptians oppress them,” signifies by reason of the endeavour of subjugation by those who were in falsities; “and now go, and I will send thee unto Pharaoh,” signifies the holy proceeding from the Lord's Human, by which the infesting falsities would be dispersed; “and do thou bring forth My people the sons of Israel out of Egypt,” signifies the consequent liberation of those who were of the spiritual church from infesting falsities; “and Moses said unto God,” signifies perception from the Divine and humiliation; “who am I that I should go unto Pharaoh?” signifies not being yet in such a state as to seem to himself to be able to go to and remove the infesting falsities; “and that I should bring forth the sons of Israel?” signifies and thus to liberate those of the spiritual church; “and He said, Because I will be with thee,” signifies that the Divine will be in the Human; “and this shall be the sign to thee that I have sent thee,” signifies the knowledge that the Divine proceeded from Himself; “when thou has brought forth the people out of Egypt,” signifies when the spiritual are liberated from infestation by falsities; “ye shall worship God near this mountain,” signifies then perception and acknowledgment of the Divine from love.   Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.  

CLICK TO PRINT READING 6955. Verses 5-7. In order that they may believe that Jehovah hath been seen of thee, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob. And Jehovah said further to him, Bring now thy hand into thy bosom. And he brought his hand into his bosom, and brought it out, and behold his hand was leprous, as snow. And He said, Bring back thine hand into thy bosom; and he brought back his hand into his bosom, and brought it forth out of his bosom, And behold it was turned again as his flesh. "In order that they may believe that Jehovah hath been seen of thee," signifies that they may have faith in respect to the Lord's Divine Human; "the God of their fathers," signifies that it was the Divine of the Ancient Church; "the God of Abraham, the God of Isaac, and the God of Jacob," signifies the Lord as to the Divine Itself and the Divine Human; "and Jehovah said further to him," signifies foresight as to what would be the quality of those of the spiritual church, if they did not have faith; "Bring thy hand into thy bosom," signifies the appropriation of truth; "and he brought his hand into his bosom," signifies the accomplishment; "and he brought it out," signifies that it was thence; "and behold his hand was leprous, as snow," signifies the profanation of truth; "and He said," signifies providence in respect to what would be the quality of those of the spiritual church if they did have faith; "Bring back thine hand into thy bosom" signifies the appropriation of truth; "and he brought back his hand into his bosom" signifies the accomplishment; "and he brought it forth out of his bosom," signifies that it was thence; "and behold it was turned again as his flesh," signifies that then it was good. 6956. In order that they may believe that Jehovah hath been seen of thee. That this signifies that they may have faith in respect to the Lord's Divine Human, is evident from the signification of "believing," as being to have faith - not faith that Jehovah or the Lord was seen with the eyes, but faith in the Lord in the spiritual sense of the term; and from the signification of "Jehovah seen," as being the appearing of the Lord in His Divine Human (see n. 6945). Thus by "they may believe that Jehovah hath been seen of thee" is signified that they may have faith in respect to the Lord's Divine Human. 6957. The God of their fathers. That this signifies that it was the Divine of the Ancient Church, is evident from the signification of "the God of their fathers," as being the Divine of the Ancient Church (of which n. 6876, 6884, where also it may be seen that this was the Lord in respect to the Divine Human). 6958. The God of Abraham, the God of Isaac, and the God of Jacob. That this signifies the Lord as to the Divine Itself and the Divine Human, is evident from what was shown above (n. 6847), where the same words occur. 6959. And Jehovah said further to him. That this signifies foresight as to what would be the quality of those of the spiritual church if they did not have faith, is evident from the signification of "Jehovah said," as being foresight (as above, n. 6946). The reason why these words denote what would be the quality of those of the spiritual church if they did not have faith, is that in what follows the subject treated of is what would be the further quality of those who are of the spiritual church (who are represented by the sons of Israel), if they did not have faith, namely, that they would be profaners of truth. For the first miracle of the rod becoming a serpent signifies their state, that they would become altogether sensuous and corporeal. This miracle of the hand becoming leprous signifies profanation, for this succeeds if the church persists in faithlessness. [2] In their childhood, and afterward in their youth, they of the spiritual church have faith in the doctrinal things of their church, but at that time they have faith from parents and masters,

On this week's History in Focus, Alan Morrissey was joined by local historian and author Colm Liddy to talk about ancient church ruins. The list features: Templecronan church Fenloe graveyard Corcomroe Abbey Ennis Abbey Dysart O'Dea church Kifenora Cathedral Glencolmcille graveyard Rath Blathmaic Quin Abbey Canon Island If you have any stories you would like to share with Colm about your town, you can contact him at colmliddy@eircom.net or Clare FM at focus@clare.fm.

CLICK TO PRINT READING 6889. Verses 16-20. Go and gather the elders of Israel together, and say unto them, Jehovah the God of your fathers hath been seen of me, the God of Abraham, of Isaac, and of Jacob, saying, Visiting I have visited you, and that which is done to you in Egypt; and I say, I will make you come up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing with milk and honey. And they shall hear thy voice, and thou shalt go in, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, Jehovah God of the Hebrews hath met with us; and now let us go we pray a way of three days into the wilderness, that we may sacrifice to Jehovah our God. And I know that the king of Egypt will not allow you to go, and not by a strong hand. And I will put forth My hand, and smite Egypt with all My wonders which I will do in the midst thereof and afterward he will send you away. "Go and gather the elders of Israel together," signifies the intelligent in the spiritual church; "and say unto them," signifies instruction; "Jehovah the God of your fathers," signifies the Divine of the Ancient Church; "hath been seen of me," signifies His presence; "the God of Abraham, of Isaac, and of Jacob," signifies the Divine Itself, and the Divine Human of the Lord; "saying, Visiting I have visited you," signifies His coming to those who are of the church; "and that which is done to you in Egypt," signifies the endeavor to subjugate; "and I say, I will make you come up out of the affliction of Egypt," signifies a raising and liberation from false memory-knowledges; "unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite," signifies the region of heaven occupied by those who are in evils and falsities; "unto a land flowing with milk and honey," signifies where are pleasantness and delight; "and they shall hear thy voice," signifies obedience; "and thou shalt go in, thou and the elders of Israel, unto the king of Egypt," signifies communication with those who are in falsities and who have infested; "and ye shall say unto him" signifies influx; "Jehovah God of the Hebrews hath met with us," signifies the Divine of the Lord in the church, and His command; "and now let us go we pray a way of three days into the wilderness," signifies the life of truth in a state altogether removed from falsities, although in obscurity; "that we may sacrifice to Jehovah our God," signifies thus the worship of the Lord; "and I know," signifies foresight; "that the king of Egypt will not allow you to go," signifies that falsity would oppose itself; "and not by a strong hand," signifies that the power of those who are of the spiritual church will not prevail against them; "and I will put forth My hand," signifies power from the Divine; "and smite Egypt with all My wonders," signifies the means of Divine power against falsities; "which I will do in the midst thereof," signifies which shall touch them directly; "and afterward he will send you away," signifies their being driven away, and liberation. 6890. Go and gather the elders of Israel together. That this signifies the intelligent in the spiritual church, is evident from the signification of "elders," as being the chief things of wisdom and intelligence (see n. 6524, 6525), thus the intelligent; and from the representation of Israel, as being the spiritual church (n. 4286, 6426). 6891. And say unto them. That this signifies instruction, is evident from the signification of "saying unto them," when this is done by Moses, by whom is represented the law from the Divine, as being instruction (as above, n. 6879, 6881, 6883). 6892. Jehovah the God of your fathers. That this signifies the Divine of the Ancient Church, is evident from what has been unfolded above (n. 6884), where are the same words. 6893.

CLICK TO PRINT READING 6838. Verses 4-6. And Jehovah saw that he went aside to see, and God called unto him out of the midst of the bramble, and said, Moses, Moses. And he said, Behold me! And He said, Draw not nigh hither; pull off thy shoes from upon thy feet, for the place whereon thou standest a ground of holiness is this. And He said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses covered his faces, because he was afraid to look upon God. "And Jehovah saw that he went aside to see," signifies reflection from the Lord; "and God called unto him," signifies influx from the Divine; "out of the midst of the bramble," signifies from the truths of memory-knowledge; "and said, Moses, Moses; and he said, behold me!" signifies internal exhortation, and hearing; "and He said, Draw not nigh hither," signifies that he must not still think of the Divine from sensuous things; "pull off thy shoes from upon thy feet," signifies that sensuous things, which are the externals of the natural, must be removed; "for the place whereon thou standest a ground of holiness is this," signifies that otherwise the Divine cannot enter; "and He said, I am the God of thy father," signifies the Divine which was of the Ancient Church; "the God of Abraham, the God of Isaac, and the God of Jacob," signifies the Divine Itself, and the Divine Human, thus the Lord; "and Moses covered his faces," signifies that the interiors were guarded; "because he was afraid to look upon God," signifies lest they should be injured by the presence of the Divine Itself. 6839. And Jehovah saw that he went aside to see. That this signifies reflection from the Lord, is evident from the signification of "going aside to see," as being reflection (of which above, n. 6836; as also that "Jehovah" denotes the Lord, n. 1343, 1736, 2921, 3023, 3035, 5663, 6303). The nature of the sense of the letter of the Word is evident here also. It is said that Jehovah saw that he went aside to see, as if He had not known before, and as if He had not enabled him and moved him to go aside to see. Nevertheless it is so said because this is according to the appearance. But the internal sense teaches how this is to be understood, namely, that the Lord flowed into his thought, in order that he might reflect upon it. This shows how the case is with the sense of the letter of the Word relatively to the internal sense; and that the contents of the sense of the letter are of such a nature as to accommodate themselves to the apprehension of the simple, who believe only as it appears; what does not appear they do not believe, because they cannot enter into the interiors of things; and therefore unless the Word had been of this nature in the letter, it would not have been received. He who is in sensuous things, and is engrossed by worldly ones, in no wise apprehends interior things. He desires to see the things he must believe; those which he does not see are as it were foreign, and when he is thinking from himself about them, he rejects them as matters worthy of denial, or at any rate as worthy of doubt. 6840. And God called unto him. That this signifies influx from the Divine, is evident from the signification of "calling," as being influx; for in the internal sense there is not meant a calling by means of speech, as in the external historic sense, but a calling by influx into the will; and this calling is internal, for Jehovah, or the Lord, flows into the will and moves it to do what pleases Him. When this internal thing falls into what is historic, in which there are nothing but external things, it falls either into a command, or a call, or an address, or into other like terms. 6841. Out of the midst of the bramble. That this signifies from the truths of memory-knowledge, is evident from the signification of a "bramble," as being the truth of memory-knowledge (see n. 6832, 6833). 6842. And said, Moses, Moses; and he said, Behold me!

A warm reception was organised to celebrate the inaugural visit to Australia by His His Holiness Mar Gewargis III Younan, the newly elected Patriarch of the Ancient Church of the East.

Bones and Flesh AC 156. Verse 23 And the man said, By this change, it is bone from my bones and flesh from my flesh; for this she will be called Wife, because she was taken out of man (vir). 'Bone from bones and flesh from flesh' means the proprium belonging to the external man, 'bone' the proprium that has been given not much life, 'flesh' the proprium that has been given life. 'The man' (vir) however means the internal man. And because, as is said in the next verse, the internal man was so coupled to the external man, this proprium previously called 'woman' is now called 'Wife'. 'By this change' means that it happened now, because there had been a change of state. 3812. And Laban said to him, Surely thou art my bone and my flesh. That this signifies conjoined in respect to truths and to goods, is evident from the signification of the words, “thou art my bone and my flesh,” as being conjunction. The ancients had this form of speaking concerning those who were of one house, or of one family, or in some relationship—“my bone and my flesh” (see n. 157); and hence by these words is signified conjunction. The reason why it signifies as to truths and as to goods, is that all spiritual conjunction is effected by these, and all natural conjunction has relation to the same. Moreover, by “bone and flesh” is signified what is man's own; by “bone,” the own of his understanding, and by “flesh” the own of his will; thus by “bone” is signified what is his own in respect to truth, for this is of the understanding; and by “flesh” is signified what is his own in respect to good, for this is of the will (n. 148, 149). A 'girdle' represents what binds and secures interior things AC 3540... in order that they might represent the Word as it is in its external form, that is, in the letter, Elijah was girded with a girdle of skin about his loins (2 Kings 1:8); and John had his raiment of camel's hair, and a girdle of skin about his loins (Matthew 3:4). And inasmuch as the skin of man and beast signified external things, which are natural things in their relation to spiritual and celestial ones; and as in the Ancient Church it was customary to speak and write by significatives, therefore also in Job, which is a book of the Ancient Church, “skin” has the same signification, as may be seen from several passages in that book, and also from this: I know my Redeemer, He liveth, and at the last He will arise above the dust, and afterward these shall be encompassed with my skin, and from my flesh I shall see God (Job 19:25-26). To be “encompassed with skin” denotes by the natural, such as man has with him after death (see n. 3539); “from the flesh to see God” is to do so from what is our own, vivified (that this is “flesh” may be seen above, n. 148, 149, 780). 9828. And a belt. That this signifies a general bond in order that all things may look to one end, is evident from the signification of a “belt,” or “girdle,” as being a general bond; for it gathers up, encloses, holds in connection, and secures all the interior things, which without it would be set loose, and would be scattered. That “the belt” denotes a general bond to the intent that all things may look to one end, is because in the spiritual world the end reigns, insomuch that all things there may be called “ends;” for the Lord's kingdom, which is a spiritual world, is a kingdom of uses, and uses there are ends; thus it is a kingdom of ends... [3] For this reason those things which are in ultimates, and which gather up and enclose, in order that each and all things may be kept together in such a connection, were represented by belts or girdles; which in the spiritual world are nothing else than goods and truths in the ultimates, or in the extremes, and which enclose the interior things. Freedom is the ability to go against the proprial/natural inclinations Heaven and Hell 591... the angels in the heavens are all withheld from their proprium, and are kept in the Lord's proprium,

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In this episode of the TruMission Podcast, Ray dives into the Historical journey of Pentecost. A term dating back to the early church. But, what is the historical value of Pentecost and what does it mean for our lives today?  Listen in as we embark on this journey of understanding Pentecost.    FOLLOW TRUMISSION: ► https://facebook.com/yourtrumission ► https://instagram.com/yourtrumission SUPPORT TRUMISSION: ► https://trumission.kindful.com ABOUT TRUMISSION: TruMission exists to compel leaders and organizations to pursue their God-given mission.  CONTACT US:info@trumission.com

Nine Assyrian organisations, including The Assyrian Council of Victoria, will mark Assyrian Martyrs Day on August 6, 2023, at Ashur Hall, Ancient Church of the East.

Following up on the conversation with Sam and Laura https://youtu.be/vmq-AcRN9DY we're doing to expand the conversation with more guests.

Sam  @transfigured3673  and Laura have been talking about this dynamic at the Chicago Meetup for a while now and they wanted to share their learnings and questions with me for a while now. This is our conversation.  July Washington DC Event with Michael Martin and Spencer Klavan https://www.eventbrite.com/e/christ-and-community-in-the-modern-age-tickets-608591853617 Paul Vander Klay clips channel https://www.youtube.com/channel/UCX0jIcadtoxELSwehCh5QTg Bridges of Meaning Discord https://discord.gg/rpf3zatJ https://www.meetup.com/sacramento-estuary/ My Substack https://paulvanderklay.substack.com/ Estuary Hub Link https://www.estuaryhub.com/ If you want to schedule a one-on-one conversation check here. https://paulvanderklay.me/2019/08/06/converzations-with-pvk/ There is a video version of this podcast on YouTube at http://www.youtube.com/paulvanderklay To listen to this on ITunes https://itunes.apple.com/us/podcast/paul-vanderklays-podcast/id1394314333  If you need the RSS feed for your podcast player https://paulvanderklay.podbean.com/feed/  All Amazon links here are part of the Amazon Affiliate Program. Amazon pays me a small commission at no additional cost to you if you buy through one of the product links here. This is is one (free to you) way to support my videos.  https://paypal.me/paulvanderklay Blockchain backup on Lbry https://odysee.com/@paulvanderklay https://www.patreon.com/paulvanderklay Paul's Church Content at Living Stones Channel https://www.youtube.com/channel/UCh7bdktIALZ9Nq41oVCvW-A To support Paul's work by supporting his church give here. https://tithe.ly/give?c=2160640

The announcement for the preparation of the Inauguration of His Grace Mar Gewargis Younan as the 110th Patriarch of the Ancient Church of the East was the centre of the Easter message by the Church in Baghdad

Arcana Coelestia 1238... every Church in general is such, that it includes a true internal, a corrupted internal, a true external, and a corrupted external 1023. And I, behold, I establish My covenant. That this signifies the presence of the Lord in charity, is evident from the signification of “covenant” as shown above n. 666), where it was shown that a “covenant” signifies regeneration, and indeed the conjunction of the Lord with the regenerate man by love; and that the heavenly marriage is that veriest covenant itself, and consequently so is the heavenly marriage with every regenerate man. This marriage or covenant has been treated of before. With the man of the Most Ancient Church the heavenly marriage was in the Own of his will part, but with the man of the Ancient Church the heavenly marriage was effected in the Own of his intellectual part. For when man's will part had become wholly corrupt, the Lord miraculously separated the Own of his intellectual part from that corrupt Own of his will part, and in the Own of his intellectual part He formed a new will, which is conscience, and into the conscience insinuated charity, and into the charity innocence, and thus conjoined Himself with man, or what is the same, made a covenant with him. So far as the Own of man's will part can be separated from this Own of the intellectual part, the Lord can be present with him, or conjoin Himself, or enter into a covenant with him. Temptations and the like means of regeneration cause the Own of man's will part to be quiescent, to become as nothing, and as it were to die. So far as this is done the Lord through conscience implanted in the Own of man's intellectual part can work in charity. And this is what is here called a “covenant.” 10122... [2] It is said the removal of evils and “the derivative falsities,” because all falsities are from evil, and therefore insofar as evil is removed, so far falsities are removed. The case herein is this. All things in heaven bear relation to good and the derivative truth, whereas all things in hell bear relation to evil and the derivative falsity; hence likewise in man, all things with him which are from heaven bear relation to good and truth, but all things with him which are from hell bear relation to evil and falsity. Or, what is the same, all things with man which are from the Lord bear relation to good and truth, but all things which are from man himself bear relation to evil and falsity. Now as these are the things to which all things in the universe bear relation, and man is a receptacle of them, therefore there are two things with man which receive them, one called the will, and the other the understanding. The will is the receptacle of good or of evil, and the understanding is the receptacle of truth or of falsity. The will which is from the Lord, which is also called the new will, is the receptacle of good; whereas the understanding which is from the Lord, which is also called the new understanding, is the receptacle of truth. But the will which is from man's own, and is also called the old will, is the receptacle of evil, and the understanding which is from man's own, and is also called the old understanding, is the receptacle of falsity. Into this understanding and into this will, man is born from his parents; but into the former understanding and into the former will, man is born from the Lord, which is done when he is being regenerated. For when a man is being regenerated, he is conceived and born anew. [3] Man has been so created that the will and the understanding make a one, so that these two together constitute one man; for the understanding has been given to man that he may understand truth, but to the end that it may be implanted in the will and become good; and insofar as it becomes of the will, so far it is in the man, because the will is the inmost of man, and is the being of his life; but the understanding is exterior and comes forth from the will; for that which a...

Veni Creator Spiritus (Gregorian Chants and Ancient Church Organ) --- Send in a voice message: https://podcasters.spotify.com/pod/show/jlio4/message

Veni Creator Spiritus (Gregorian Chants and Ancient Church Organ) --- Send in a voice message: https://podcasters.spotify.com/pod/show/jlio4/message

Welcome back to episode eighty-one of New Creation Conversations. The day before Thanksgiving I had to go in for some surgery and then I needed to take a couple of months off. So, thanks for your patience, but as we start this New Year, we are back at it trying to have conversations that keep the church and academy connected to each other. In this first conversation back, I'm joined by Pastor Brent Neely. Brent is an ordained elder in the Church of the Nazarene and is currently serving as an Associate Pastor at New Horizon Church in Belton, Missouri. Brent is a graduate of both Eastern Nazarene College and Nazarene Theological Seminary. He is currently working on his doctorate, studying monastic spirituality.   Brent has recently written a book entitled The Book of Ancient Prayers: 365+ Prayers from the Saints of the Church. The book offers daily prayers from a wide variety of Christian sources both ancient and contemporary and includes the voices of men and women from every continent. While the book can be started anytime, it is designed to follow the Christian liturgical year. At the end of the book are some additional prayers specifically tied to the various liturgical seasons. It's a wonderful book and a rich conversation with a young church leader what we can learn from ancient spiritual practices that can help us better follow Christ today. So, welcome back to New Creation Conversations. 

Search (instituteofcatholicculture.org)

Search (instituteofcatholicculture.org)

Search (instituteofcatholicculture.org)

Search (instituteofcatholicculture.org)

Search (instituteofcatholicculture.org)

- PRAYERS NEEDED! "The Number of Christians in Nigeria is AT LEAST 4000 So Far in 2022" - JERRY NEWCOMBE "A New Video Series Answers the Question, 'WHAT IF JESUS HAD NEVER BEEN BORN?'" - PRAYERS NEEDED! "Vandals SMASH a Nativity Scene in Front of an Ancient Church in England" - TRUDY CATHY WHITE: Daughter of Chick-fil-A Founder Keeps Family Traditions

Mountains movers is an Assyrian Youth Group from the Ancient Church of the East. They are organising Christmas Carols to celebrate Christmas

The Belgic Confession was written by a Reformed pastor, Guy de Pres (1522–1567), who adopted the Reformed faith as a young man and studied with several Reformed luminaries, including John Calvin, before serving as a pastor, church planter, and chaplain in France . . . Continue reading →

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Dating from the 500's AD, this drawing of the face of a short haired, beardless Christ, shows Him getting baptized by John the Baptist. The location is in the baptistery area. God bless you and thank for listening! Please subscribe and share! Please leave a five star review!