Podcasts about Anglicanism

It's Mailbag Friday! You've got questions, we've got answers. Segment 1 • Shantal: What should Christians believe about Anglicanism? • Bryce: Are the qualifications for leading a Bible study different from being a pastor? • Tom: How do we encourage larger families while showing compassion to couples who cannot have children? Segment 2 • Leslie: How should I respond after letting a Facebook argument create conflict in my marriage? • Lori: Should Christians use a transgender person's preferred name and pronouns? • Anonymous: Has Todd ever shared his personal testimony? Segment 3 • Emily: Will broken bodies be made whole in heaven? • Jerrod: Can women administer baptism and communion? Segment 4 • Eli: Should Christian women wear yoga pants, and how should parents teach modesty to their children? ___ Thanks for listening! Wretched Radio would not be possible without the financial support of our Gospel Partners. If you would like to support Wretched Radio we would be extremely grateful. VISIT https://fortisinstitute.org/donate/ If you are already a Gospel Partner we couldn't be more thankful for you if we tried!

Telling the Story: Part 3 Acts 7:35-53 by William Klock “Made by hand.”  When we see that, it usually means something good, doesn't it?  Someone careful hand crafted this thing.  Carefully stitched it together.  Put care into baking it.  You can probably trust it, because it was well made.  And, of course, it was made with love. But if we went all the way back to ancient Israel, “Made by hand” had a very different meaning and connotation.  For us it (usually) signals something good; for them it signalled idolatry.  “Made by hand” said that this thing was not made by God or that God had not commanded it to be made, but wicked humans made it anyway.  And when it came to things involved in worship, it meant idolatry. This idea has come into our language too.  You'll sometimes hear Christians—usually on the Puritan end of the spectrum—talk about this or that thing in worship or this or that doctrine being “man-made”.  The Puritans called it the “Regulative Principle” and the idea was that everything Christians do in worship should either be something God explicitly commanded (like reading the Bible or singing or preaching) or something that good and necessary consequence demands. We Anglicans follow what's called the “Normative Principle”, which means that we have freedom in our worship, as long as what we do is not forbidden by scripture or goes against biblical principles.  But you'll often hear folks who follow the Regulative Principle say things like, “Your liturgy or your hymns are ‘man-made'” or “Your traditions of using musical instruments or observing Easter, Christmas, and other holy days are ‘man-made'” and by that they mean that they're unbiblical and wrong.  Some would go so far as to call these things “idolatry”. The “RP” isn't our tradition, I think more than anything else in Protestantism it has led to sinful, ungodly, and unwarranted schisms, but I do respect the fact that it grew out of a commitment to take worship very seriously.  People who follow it understand that how we worship God is serious business, not something frivolous.  I think most Christians today err in taking zero care in how they worship God.  But you can't read the New Testament and you certainly can't read the Old Testament without realising that how we worship is serious business.  God takes it seriously and so should we.  I'll come back to this, but keep it in the back of your mind as we work through the end of Stephen's speech. I want to pick up where we left off in Acts 7.  We've been making our way through Stephen's speech before the Sanhedrin—the body of Jewish elders.  He's been accused of blasphemy and of speaking against torah and the temple and Moses.  And instead of defending himself, what he's done is to tell the story of Israel and Israel's God.  He's telling it in a such way that they should—hopefully—see that he's not speaking against any of those things that defined them as Jews.  He's telling the story in such a way that they'll see—hopefully—that the gospel is not a departure from Israel's story, but rather the very culmination of it—the very thing that torah and temple and Moses were pointing toward all along.  And so he began with Abraham and the call of Israel, and then Joseph, and then Moses.  And as he's telling not just the story, but their story, he's highlighting its themes of forgiveness and grace and also that when God acts, when God does new things, it's almost never what anyone expected—but afterward you can always see that, in fact, the signposts had always been pointing to that new thing.  Like I said last week, the figure of Moses towers over the story of Israel and Stephen knew that.  But he also knew, as Moses towered over the story, he did so like a signpost, with his arm outstretched, pointing the people straight to Jesus.  He knew, you can't use Moses to argue against the gospel. So let's pick up at Acts 7:35 where we left off. [Page 1087 in the pew Bibles, way down in the very bottom right corner of the page.] “So,” Stephen continued, “this same Moses—the one they rejected, saying, ‘Who made you a ruler or judge?'—this is the man God sent as ruler and redeemer, by the hand of the angel who had appeared to him in the bush.  He did signs and wonders in the land of Egypt, and led them out, through the Red Sea and for forty years in the wilderness.  This is the Moses who said to the sons of Israel, ‘God will raise up a prophet like me from among your brothers.'  And this is the one who was in the assembly in the desert with the angel who had spoken to him on Mount Sinai, and with our ancestors; and he received living words to give to us.” Stephen's continuing the story of Moses he began in last week's text.  Moses was rejected by his own people—at least at first.  And there was nothing controversial in telling this part of the story.  And there's nothing controversial in his reminding the Sanhedrin that despite that early rejection, Moses was indeed the ruler and redeemer the Lord had sent to his people.  Moses did signs and wonders in both Egypt and in the wilderness.  He's the one who parted the Red Sea.  He's the one who met God on the mountain and came down with God's living words, with the torah and with the instructions for the tabernacle.  And—Stephen makes a really important point here—Moses was also the one who told the Israelites that he was not the end-all-be-all of rulers, redeemers, or messiahs, because one day the Lord would raise up a “prophet” from amongst them—a prophet in comparison to whom Moses would pale. The Sanhedrin knew he was talking about Jesus.  The people had already suspect that Jesus was this greater prophet whom Moses had prophesied.  More than once he was asked, “Are you the prophet who is to come?”  So Stephen's making it clear, just as Moses had been rejected by the Israelites of his day, so Jesus was rejected by the Israelites of his.  We've touched on this last week. But now Stephen takes it a step further.  Look at verse 39.  It's not just that Moses was rejected by his people in the days before he was actually called by God.  The more embarrassing thing for Israel was that they'd rejected Moses after he'd been called, after they'd been through the Red Sea, after they'd seen the signs and wonders and had the torah and the tabernacle.  Stephen goes on: “This is the one whom our fathers had not wanted to obey, but instead rejected him and turned back in their hearts to Egypt, by saying to Aaron, ‘Make us gods who will go before us; for this Moses, who brought us out of the land of Egypt—we don't know what has become of him!'  They made a calf in those days, and offered sacrifice to an idol. They celebrated things their own hands had made.” Remember what happened in Exodus?  Moses went up the mountain to meet God.  And he was up there for forty days and nights receiving the law.  And the people became afraid.  They thought that Moses surely must have died on the mountain, so they gave Aaron their gold and implored him to make a golden calf, an idol, so that they could have a god who would protect them.  It was a shameful moment for Israel.  They'd just received the Ten Commandments.  They'd just been told by God: You shall have no other gods.  You shall not make a carved image.  And Moses had asked them, “Will you do all these things?  Will you give yourself to the worship and service of the God of your fathers, the God who has saved you from Egypt?  The God who has decalared, ‘I will be your God and you will be my people?”  And the people had enthusiastically declared, “We will!  All this we will do!”  And just days later, they didn't. As eating the forbidden fruit was the primal sin of the human race, idolatry was the primal sin of Israel: worshipping something as if it were God when it wasn't.  Aaron had tried to explain to Moses that he'd merely thrown the gold into the fire and that the calf had formed and jumped out of its own accord, but everyone knew that's not how it works.  Idols are made by human hands and the prophets drove that point home over and over down through Israel's history.  To worship an idol was absurd.  The pagans were fools for doing so.  First, you create a god with your own hands and then you worship it.  “How stupid is that?” the prophets asked.  And yet the golden calf wasn't the last time Israel would worship an idol.  That primal sin came back over and over and over.  When Jeroboam rebelled and led ten of the tribes of Israel to form their own nation, he set up two golden calves, one at Bethel and one at Dan to discourage his people from going to the temple in Jerusalem.  No matter how devoutly Israel worshipped the Lord, idolatry was never far off.   Look at verse 42: “Then God turned and handed them over to worship the host of heaven, as it stands written in the book of the prophets: ‘Did you bring sacrifices and offerings to me in those forty years in the wilderness, O house of Israel?  You took up the tent of Moloch, and the star of your god Rhephan, the carved images you made to worship! I will remove you beyond Babylon!'” Stephen quotes Amos 5.  Even during Israel's honeymoon period with the Lord, Amos condemned them.  Even then, while they brought their sacrifices to the Lord, they were worshiping pagan gods like Moloch and Rhephan and all the “host of heaven”. So the Jewish priests and rulers have charged Stephen with blasphemy and now he turns the tables.  He never actually defends himself.  Instead, he retells the story of Israel from the beginning and shows how it leads straight to Jesus and now, again, he turns the tables on them.  He accuses them of the very thing they've charged him with.  Just as Israel had rejected Moses, so Israel's priests and rulers have rejected Jesus.  And—since their most significant charge seems to have been that he was speaking against the temple—and that was precisely the same charge on which Jesus was arrested and crucified—Stephen makes his second point or his second charge against them.  Verse 44: “Our ancestors had the ‘tent of meeting' in the desert. [That's another name for the tabernacle.] God had commanded Moses to make it according to the pattern which he had seen.  Our ancestors in their turn brought it in when, with Joshua, [meaning they brought it with them into Canaan, the promised land] they dispossessed the nations whom God drove out before our ancestors, and it was there until the time of David.  David found favour with God, and requested permission to establish a Tabernacle for the house of Jacob.  But it was Solomon who built him a house. [Stephen is referring to the permanent temple in Jerusalem.]  Now his key point: “The Most High, however, does not live in shrines made by human hands. The prophet put it like this: ‘Heaven is my throne, and earth my footstool! What sort of house will you build me, says the Lord, Or what place will you give me to rest in?  My own hand made all these, did it not?' Yes, David planned the temple.  Solomon built it with the Lord's blessing.  But Stephen quotes Isaiah 66.  The Prophet Isaiah had rebuked the people using the very words that Solomon had prayed at the dedication of the temple.  It is God who has made all things.  The idea that human beings can make anything—even the temple—that can contain God, well, that's the real blasphemy.  Solomon knew that with this glorious temple on the mountain top, that with God's presence manifest in a cloud of glory, that Israel—always prone to idolatry—would start to think that they had God in a box—to put as we might put it.  Solomon warned them.  Isaiah warned them.  And now Stephen is pointing his finger at the Sanhedrin and is saying, “When Jesus said he'd tear this building down and rebuild it in three days, he wasn't blaspheming it.  When I said that this is precisely what Jesus has done and when I say that Jesus has, indeed, built a new temple by purifying a new people and filling them with God's own Spirit, I'm not the one blaspheming the temple.  No!  You're the one's blaspheming God!  You think you've got God in a box.  You're thinking like the pagans.  You've gone back to our people's primal sin!  Heaven is God's throne and earth his footstool.  The entire cosmos he's made cannot contain him.  What fools you are to think your puny temple can contain him!  The temple was the signpost pointing the way to what God's done in Jesus and the Spirit.  It was the signpost telling us all along that God's plan was one day to enter this world as one of us, as the Righteous One, so that he could rescue us—from sin, from death, from the idolatry that has plagued us from the beginning—by filling us with his Spirit and turning our hearts of stone into hearts of flesh.  By filling his people, not so we can guard it a box of stone, but so we can carry his presence to the ends of the earth.  But just like our ancestors, you refused God's redeemer because you couldn't let go of your building, your box made by hands.” You can almost imagine Stephen standing there in front of the Sanhedrin and with him stand Moses and Isaiah and Amos and all the other prophets nodding at his words.  He closes his speech in verses 51-53: “You stiff-necked people! Your hearts and ears are uncircumcised! You always resist the holy spirit, just as your ancestors did before you!  Which of the prophets did your ancestors not persecute? And you killed those who announced in advance the coming of the Righteous One—and now you have betrayed him and murdered him.  You received the law at the command of angels, but you didn't keep it!” They were the people God had chosen to steward his glory.  They were the keepers of the great story of God and his redemptive plan.  They, of all people, should have known better, but when the story came to its climax, they refused to listen.  They'd stried to slam the book shut.  It's not just that they rejected the Messiah and handed him over to the pagan Romans to be crucified.  Stephen's point is that they were doing what idolatrous Isreal had always done.  Even though the kind of obvious idolatry that had got them exiled to Babylon had been rooted out since their return to Judaea, they were still at heart idolators.  As Stephen recounts the story of Israel, what we find is that it's not just a story of redemption.  It's also a story of rebellion that reminds us how desperately humanity needs God's redemption.  Even the people with the law and the temple, even the people with Moses and the Prophets suffered from the same rebellious attitude that infects the human race.  As Calvin once put it, the rebellious human heart is a factory of idols.  We can take even the good things of God and turn them into idols as the Jews had done. Stephen takes the high ground.  He stands with Abraham and  Moses, with Solomon and David, with Isaiah and Amos.  The Sanhedrin, for all their moral posturing and charges of blasphemy, Stephen opens the book they'd slammed shut and shows that in reality they stand with Joseph's wicked brothers, with the Israelites who rejected Moses, with the Israelites who had given their gold to Aaron to cast a golden calf, with Jeroboam and all the others who had set up idols throughout the land.  The temple was good, but it was made with hands.  God had promised through the Prophets that one day he would make another, a better temple—and it would be better precisely because it wasn't made by human hands. Brothers and Sisters, that's us.  And as I was thinking and meditating on this over the last few weeks, I was wondering what this means for us.  I think the biggest takeaway from Stephen's speech—at least this part of it—is simply to hear him proclaim the glory of the God who has become present with us in Jesus, the Righteous One.  Jesus has, like a greater Moses, delivered us from our bondage to sin and death.  I don't think it's likely that we're going to end up like the Sanhedrin, rejecting Jesus and the Spirit in favour of the temple and the torah. But, I do think there's a warning here, even if it's a little oblique.  Brothers and Sisters, it can be very easy for us to make idols out of otherwise good—and even essential—things.  In an age of apostasy—and especially for those of us who came out of the battles for orthodoxy within Anglicanism, it can be very easy to make an idol of our theology and of our orthodoxy.  We can make idols of the traditional Prayer Book, of the old hymnals, of our classical Protestant worship.  Good things.  Orthodoxy—right doctrine, right theology, right understanding of God and of ourselves—is absolutely essential.  But Brothers and Sisters, none of these things stand in place of Jesus; none of them stands in the place of the Spirit; none of them stands in place of the Triune God.  None of them ought to undermine the unity that Jesus and the Spirit have given us with other believers.  Bp. Cummins understood this and it's why the Reformed Episcopal Church exists: because Bp. Cummins knew that Christian unity is rooted not in bishops or in sacraments, but in Jesus the Messiah.  It's good to be right in our doctrine and practise.  We should take theology and worship seriously, but we should also be humble about them.  We should acknowledge that despite our best efforts, none of us will ever—at least not this side of eternity—have a perfect theology or perfect worship.  And we ought always to guard against pride, because being proud in our imperfect theologies and imperfect worship inevitably causes us to treat them as idols.  We lose our focus on Jesus.  And no matter how right we may be, we lose our witness and cease to give glory to God. So let Stephen be a reminder to us to keep Jesus at the centre of our being and of our life together, at the centre of our church.  Let our good doctrine and our good worship be the things that keep him there.  But let him always be our God, let him always be the one we worship and glorify.  And, I think, if are faithful in that, we will be faithful in giving glory, not to ourselves, not to our theology, not to our Prayer Book, not to anything made with hands, but to the God of glory. Let's pray: God of glory, as we hear your word, as we learn the story of redemption, teach us to see and to keep Jesus, the Righteous One, always at its centre.  Give us the grace and wisdom necessary for sound doctrine and worship, not that we be “right”, but that we might always keep Jesus at the centre of our life together, that we might worship you and faithfully make your glory known to the ends of the earth.  Amen.

Clint and Wendy discuss the concept of sainthood in various religions. How saints are recognized in Catholicism, Eastern and Oriental Orthodox Christianity, Anglicanism, Lutheranism, Methodism, the Church of Jesus Christ of Latter-day Saints, Islam, Hinduism, Buddhism, Jainism, Sikhism, and Judaism. They note that while Catholicism has a formal canonization process, other religions often recognize saints through community reputation and spiritual realization. Wendy is considered a saint in her faith.

Segment 1 • Jimmy Hicks returns after major back surgery and shares the unexpected lessons God taught him through recovery. • Why can learning to depend on others be one of the hardest—and healthiest—lessons for Christians? • What makes faithful, mission-minded believers so valuable in the local church? • Are dad jokes actually good for your family? Science (and Todd) weighs in. Segment 2 • A viral Roman Catholic apologist claims Catholics and evangelicals believe the same gospel. Is she right? • Why are so many evangelicals being drawn toward Roman Catholicism, Eastern Orthodoxy, and Anglicanism? • What's missing from the argument that makes it sound so convincing? • How can you recognize the difference between the true gospel and a subtle counterfeit? Segment 3 • Why are churches like the PCUSA continuing to lose members year after year? • What happens when denominations compromise on biblical truth to follow the culture? • Should churches seek a "middle ground" on controversial issues, or does that strategy always drift left? • What lessons can faithful pastors and churches learn from today's denominational decline? Segment 4 • Can dogs ever evolve into something other than dogs? • What's the difference between biblical "kinds," species, and Darwinian evolution? ___ Thanks for listening! Wretched Radio would not be possible without the financial support of our Gospel Partners. If you would like to support Wretched Radio we would be extremely grateful. VISIT https://fortisinstitute.org/donate/ If you are already a Gospel Partner we couldn't be more thankful for you if we tried!

pWotD Episode 3356: Ann Widdecombe Welcome to popular Wiki of the Day, spotlighting Wikipedia's most visited pages, giving you a peek into what the world is curious about today.With 1,272,087 views on Friday, 10 July 2026 our article of the day is Ann Widdecombe.Ann Noreen Widdecombe (4 October 1947 – c. 9 July 2026) was a British politician and television personality. As a member of the Conservative Party, she was Member of Parliament (MP) for Maidstone and The Weald and the former Maidstone constituency from 1987 to 2010. She was a member of the Brexit Party from 2019 and served as the Member of the European Parliament (MEP) for South West England from 2019 to 2020. She joined Reform UK in 2023 and served as the party's Immigration and Justice spokesperson from 2023 until her death in 2026.Born in Bath, Somerset, Widdecombe read Latin at the University of Birmingham, then PPE at Lady Margaret Hall, Oxford. She was a religious convert from Anglicanism to Roman Catholicism and was a member of the Conservative Christian Fellowship. She served as Minister of State for Employment from 1994 to 1995 and Minister of State for Prisons from 1995 to 1997. She later served in the Shadow Cabinet of William Hague as Shadow Secretary of State for Health from 1998 to 1999 and Shadow Home Secretary from 1999 to 2001. She was appointed to the Privy Council in 1997.Widdecombe stood down from the House of Commons at the 2010 general election. From 2002 she made numerous television and radio appearances, including as a television presenter. She was a contestant on the eighth series of Strictly Come Dancing in 2010, and was runner-up of the twenty-first series of Celebrity Big Brother in 2018. A prominent Eurosceptic, in 2016 she supported the Vote Leave campaign to withdraw the United Kingdom from the European Union (EU). Widdecombe returned to politics as the lead candidate for the Brexit Party in South West England at the 2019 European Parliament election; she won the seat in line with results nationally and served until the country left the EU on 31 January 2020. In the general election of December 2019, she fought Plymouth Sutton and Devonport for the Brexit Party, where she came third but retained her deposit.Ideologically, Widdecombe identified herself as a social conservative and stressed the importance of traditional values and conservatism. As a member of the House of Commons, she opposed the legality of abortion, opposed granting LGBT people legal rights such as the same age of consent as heterosexuals, and opposed the repeal of Section 28. She supported the reintroduction of the death penalty for murder. She was opposed to all forms of assisted dying. She had a history of supporting rigorous laws on animal protection and was opposed to fox hunting.Widdecombe was found dead at her home on Dartmoor, Devon, on 9 July 2026, aged 78. The following day, police arrested a man on suspicion of murder.This recording reflects the Wikipedia text as of 04:06 UTC on Saturday, 11 July 2026.For the full current version of the article, see Ann Widdecombe on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm generative Matthew.

June 24 is St. John’s Day, one of the oldest and highest-ranking Christian feasts. It celebrates the miraculous birth of the prophet who prepared the way for Jesus Christ. This annual liturgical feast is also known as The Feast of the Nativity of John the Baptist, kept in the Catholic Church, Eastern Orthodox Church, Anglicanism, and Protestant Lutheranism. This special day observes the story of the Jewish high priest Zechariah, his wife Elizabeth, and the birth of their son John the Baptist who proclaimed the coming Messiah. The sole biblical account of the birth of John the Baptist comes from the Gospel of Luke. Only three birthdays are celebrated on the traditional liturgical calendar: Jesus (Christmas), the Virgin Mary (Nativity of the Blessed Virgin Mary), and John the Baptist. This type of feast is thus a rare observance & is symbolically timed and placed exactly six months before Christmas, aligning with the Gospel of Luke's account of the Annunciation. It is also tied to the summer solstice, reflecting Saint John’s humble words about Christ: "He must increase, but I must decrease." Books by Dr. Ralph F. Wilson available at https://amzn.to/46ORT00 ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (twitter): https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Zechariah's Vision in the Temple (Luke 1:5-25) by Dr. Ralph F. Wilson (JesusWalk Bible Study Series; Joyful Heart Renewal Ministries). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting. Books by Dr. Ralph F. Wilson available at https://amzn.to/46ORT00 Map & books by R.F. Wilson available at https://amzn.to/4ifh1BH Discipleship Training in Luke's Gospel by R.F. Wilson at https://amzn.to/4h2XweC JesusWalk Bible Study by R.F. Wilson available at www.jesuswalk.com See omnystudio.com/listener for privacy information.

The Nativity of John the Baptist is a Christian high-ranking liturgical feast day observed annually on 24 June by the Catholic Church, Eastern Orthodox Church, Anglicanism, and Lutheranism. It is one of only two feast days marking a saint's earthly birth (the other being the nativity of the Blessed Virgin Mary on 8 September); all other saint’s days mark their deaths or some other important event. The sole biblical account of the birth of John the Baptist comes from the Gospel of Luke which states that John was born six months before Jesus; thus, the feast of John the Baptist’s birth was fixed in the 4th century A.D. on 24 June, six months before Christmas. In the Roman calendar, 24 June was the date of the summer solstice, and Saint John's Eve is closely associated with Midsummer festivities in Europe. Traditions in France & Quebec, include bonfires (Saint John's fires), feasting, processions, church services, and gathering wild plants. E122. Dan Snow's History Hit podcast at podcasthttps://amzn.to/4feSBb7 The Immerser: John the Baptist by Joan Taylor at https://amzn.to/3LEQrE4 John the Baptist books available at https://amzn.to/3LCfQy1 Gospel of Luke available at https://amzn.to/3M6sTId Gospel of Matthew available at https://amzn.to/3LEeP8F ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVine Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (twitter): https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Dan Snow's History Hit podcast 23jun2024 (Episode 1463: John the Baptist with Joan Taylor, professor of Christian Origins and Second Temple Judaism at King's College London). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Guardian news editor David Batty spent years longing to meet his birth mother. But his reunion with the woman who had been forced to give him up was far from the fairytale he had imagined. He explains why the legacy of forced adoption continues to cast such a long shadow. Help support our independent journalism at theguardian.com/infocus

Today’s Topics: 1, 2, 3, 4) William discusses Anglicanism, its founding, departure from the Catholic Church, and abandonment of Church Teachings, rejecting Holy Mass as the True Sacrifice, denying Transubstantiation, eliminating Holy Devotions and Religious Images, and altered the sacrament of Holy Orders so that any man “ordained” is not a valid sacramental priest, and without a sacramental priesthood, absolution is invalid

Robert Hugh Benson was the youngest son of Edward White Benson, the Archbishop of Canterbury and his wife Mary. Benson was was a prolific and popular writer during his time, and in 1903 he became a prominent convert to the Roman Catholic Church from Anglicanism . In 1904 he was ordained a Catholic priest.This book is his personal story of his journey to the Catholic faith, containing comparisons between Catholicism and the Anglican religion. (Summary by Maria Therese)Genre(s): Biography & Autobiography, Christianity - BiographiesLanguage: EnglishKeyword(s): Catholic (225), priest (23), Anglican (15), convert (3)

In this episode, Dr. Bud Marr sits down with Matthew David Wiseman — independent scholar, tutor, and author — for a wide-ranging conversation about one of the most theologically rich conversion stories you'll hear. Bo Bonner is traveling in Europe for the month of June, so Bud is flying solo and bringing some exceptional guests to the show. Highlights include: Matthew's upbringing as a Southern Baptist in West Texas and his family's gradual move toward home church worship His introduction to the Hebrew Roots Movement — a Gentile Christian movement emphasizing Torah observance, kosher laws, and Saturday Sabbath How disagreements over the interpretation of the Law (especially calculating feast days and the liturgical calendar) exposed the need for a living oral tradition His discovery that the Law of Moses is not self-interpreting — and how that realization cracked open the question of ecclesiastical authority His transition into Anglicanism, drawn by apostolic succession, and his eye-opening first encounter with Eucharistic liturgy — which he recognized as a fulfillment of temple worship and the Passover Seder The fragmentation of the Anglican Communion and how watching it fall apart confirmed for him that authority without a final arbiter cannot maintain unity His reception into the Catholic Church in 2016 in St. Andrews, Scotland — and why that moment felt like completion, not just conversion The influence of James Kugel's How to Read the Bible, Peter Kreeft, and C.S. Lewis on his intellectual journey Reflections on the Jewish roots of the Mass and the continuity between ancient Israel's worship and Catholic liturgy Matthew's book, The Two Jerusalems: My Conversion from the Messianic Movement to the Catholic Church, is available now. Contact Divine Treasures to check local availability. His interview on EWTN's The Coming Home Network is also available online and is highly recommended. #CatholicConversion #TheUncommonGood #IowaCatholicRadio #MatthewDavidWiseman #TheTwoJerusalems #ComingHomeNetwork #HebrewRootsMovement #MesianicMovement #CatholicFaith #JewishRootsOfCatholicism #ScriptureAndTradition #ApostolicSuccession #CatholicPodcast #ConversionStory #RoadToRome #EucharisticLiturgy #TorahObservance #AnglicansBecomingCatholic #CatholicBooks #FaithJourney Iowa Catholic Radio Network Shows:Be Not Afraid with Fr. Fabian Moncada and Fr. Bruce RiebeBe Not Afraid in Spanish with Fr. Fabian MoncadaCatholic Women Now with Chris Magruder and Julie NelsonMaking It Personal with Bishop William JoensenMan Up! with Joe StopulosSunday Dive with Katie PatrizioThe Catholic Morning Show with Dr. Bo BonnerThe Daily Gospel Reflection with Fr. Nick SmithThe Uncommon Good with Bo Bonner and Dr. Bud MarrFaith and Family Finance with Gregory WaddleWant to support your favorite show? Click Here Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In the next episode of Denominations in Conversation Ben talks with the Rev. Dr. Ephraim Radner, professor emeritus of historical theology at Wycliffe College, about the history and identity of the Anglican Church. Radner traces the fascinating history of Anglicanism from Henry VIII to the formation of the Book of Common Prayer. They explore the role of prayer and Scripture, and how these shaped everyday life in England through the Reformation era.

Recognized as one of the most important early Church Fathers and its first major apologist, let’s explore the life and times of Justin the Philosopher (100–65 AD). His annual Feast day is June 1 and he is venerated as a saint by the Catholic Church, Eastern Orthodox, Oriental Orthodox, Protestant Lutherans, and in Anglicanism. Why Catholic? podcast with Justin Hibbard at https://amzn.to/4dWF73G Justin Martyr books available at https://amzn.to/4cIA5ay ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVine Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (Twitter): https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Why Catholic? podcast with Justin Hibbard (Episode 50, Saint Justin - Philosopher, Apologist, Martyr. June 1, 2023). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Let’s explore the life and times of Justin the Philosopher (100-65 AD), recognized as one of the most important early Church Fathers and it's first major apologist. His annual Feast day is June 1 and he is venerated as a saint by the Catholic Church, Eastern Orthodox, Oriental Orthodox, Protestant Lutherans, and in Anglicanism. Daily Gospel Reflection on Veritas Catholic Network at https://amzn.to/4vhObHr The Tangent on Veritas Catholic Network at https://amzn.to/4uGnVqe Justin Martyr books available at https://amzn.to/4cIA5ay ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVine Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (twitter): https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Saint of the Day podcast: Martyr Justin the Philosopher and those with him at Rome (166) June 1, 2025, Greek Orthodox Deacon Jerome Atherholt and Ancient Faith Radio; The Saint of the Day podcast (St. Justin Martyr, June 1, 2024) Good Catholic and The Catholic Company; Daily Gospel Reflection on Veritas Catholic Network (St. Justin Martyr on the Mass, June 1, 2024); Saint Justin Martyr on Saint Of The Day podcast with Mike Roberts by Covenant Network (ourcatholicradio.org); The Meaning of Catholic: Corpus Christi - Excerpt from St. Justin Martyr, June 11, 2020. Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

In this sermon Peter explains why he is an Anglican, exploring the biblical, historical, and theological foundations of Anglicanism. He highlights its commitment to Scripture, the gospel of grace, the Reformation heritage, and the mission of the church, while encouraging believers to remain faithful to God's Word in a changing world.

What does it mean when an Anglican church identifies itself as representing “Three Streams Anglicanism”? In this edition of Ask the Church, we explain the phrase “three streams, one river,” and how it points to Evangelical, Catholic, and Charismatic emphases held together in a shared life of worship. We also explore how that phrase can be misunderstood—since the gospel, the sacraments, and the life of the Spirit were never meant to be optional “add-ons.” The Church is meant to be Word-centered, sacramental, and Spirit-filled—together.

One hundred years ago, Frances Chesterton quietly entered the Catholic Church on All Saints Day—the feast she chose for herself. In this episode, Grettelyn and Joe sit down with Nancy Carpentier Brown, author of The Woman Who Was Chesterton, to explore Frances's spiritual journey ahead of Nancy's talk at the 2026 Chesterton Conference.  In This Episode: How Frances Blogg became a devout Anglican through the Clewer Sisters at St. Stephen's College—and why that formation made her path to Rome harder, not easier The branch theory, and why Frances's emotional attachment to Anglicanism was every bit as powerful as G.K.'s intellectual arguments for Catholicism Gilbert's extraordinary patience: four years of waiting, never pressuring Frances—and how the Chestertons' story mirrors that of Scott and Kimberly Hahn The pivotal moments behind G.K.'s 1922 conversion: his near-death illness, Frances's anguished letter to Father O'Connor, and the death of his father Frances's reception into the Church on All Saints Day, 1926—quiet, discreet, in High Wycombe with Father Walker—and the New York Times headline that followed a week later Chapters: 00:00: Introduction & Welcome 01:00: Why 2026? The Year of Frances and St. Francis 03:24: G.K.'s Spiritual Formation Before They Met 06:29: Frances's Faith Journey and the Clewer Sisters 09:08: What Held Frances Back: Branch Theory and the Heart 13:22: G.K.'s Illness and Frances's Letter to Father O'Connor 16:27: G.K.'s Father, Cecil, and the Decision to Convert 20:09: Mutual Spiritual Freedom: Neither Held the Other Back 24:42: All Saints Day, 1926: Frances Enters the Church 30:00: Conference Preview and Closing Thoughts Resources Mentioned: The Woman Who Was Chesterton by Nancy Carpentier Brown 2026 Chesterton Conference Orthodoxy by G.K. Chesterton Rome Sweet Home by Scott and Kimberly Hahn FOLLOW US: Instagram Facebook X SUPPORT: Donate Shop Produced by Saint Kolbe Studios

00:00 - Start 04:14 - Sam Allberry disqualified 13:50 - Western Gulf Coast has Bishop Candidate Issues 17:02 - WATCH 19:41 - RES Symposium 24:30 - George impressed by Canterbury 29:02 - CofE Vicar Groomed Multiple Girls 32:44 - Yes Kings 37:34 - Fletcher Trial 41:22 - Squeshy CofE Bishops

Send us Fan MailFrom Henry VIII's older brother, to Henry VIII's murder, we have the adulterous roots of Anglicanism.

In this edition of Ask the Church, we address a common question and explain why it's an oversimplification of Anglican origins. The English Reformation involved deep questions about theology, worship, Scripture, and church authority, and those forces shaped Anglican identity far beyond the personal life of King Henry VIII and the political issues of his day. We seek to offer historical clarity while keeping the focus on what Anglicanism actually is: a reformed, creedal, catholic expression of the Christian faith.

This week we discuss Deacon Brian Wehrle's journey from Anglicanism, to crossing the tiber through the Ordinariate, which Pope Benedict XVI established in 2011. He discusses the importance of the Ordinariate, its structure, Liturgy and identity as a bridge between everyone within the Latin Rite and the English speaking world and more interesting discussions.   – The Show is Live on the following Platforms Television   TV Maria: tvmaria.ph  Radio Platforms: Voice of Charity Australia (1701AM): www.voc.org.au    Radio Maria Australia: https://www.radiomaria.org.au/  Cradio: www.cradio.org.au  Social Media:  @thecatholictoolboxshow Facebook & Instagram - Partners: Parousia Media: www.parousiamedia.com EWTN Asia Pacific www.ewtnasiapacific.com - SUBSCRIBE to our weekly Alert and Newsletter: www.thecatholictoolboxshow.com Get your copy of "The Art of Practical Catholicism" by George Manassa: Get your copy of "The Art of Practical Catholicism Series" by George Manassa: store.parousiamedia.com/the-art-of-practical-catholicism-your-faith-guide-george-manassa-paperback/  https://store.parousiamedia.com/the-art-of-practical-catholicism-2-your-faith-guide-george-manassa-paperback/    Book George Manassa to speak at your parish or event now: www.parousiamedia.com/george-manassa/    DISCLAIMER This Episode does not count as Medical, Psychological or professional advice. All the contents within the parameters of this episode are simply the personal views of the host and guest(s) and any personal advice reflected should always be verified by your relevant professional. In no way is this a substitute for seeking any professional advice and we urge that you seek relevant professional attention at any stage. Please seek the guidance of your doctor or other qualified health or other professional with any questions you may have regarding your health or a medical condition. Never disregard the advice of a medical professional, or delay in seeking it because of something you have heard on this episode or read on any online media. If you are experiencing any emergencies please call  000 OR if you need assistance call  13 11 14 within Australia Or your national emergency service

The crushing of traditional Catholicism while the pope meets with the high priestess of Anglicanism is rank hypocrisy that reeks of heresy.Sponsored by Nelson Insurance Advisorshttps://www.nelsonplan.comSources:https://www.returntotradition.orgorhttps://substack.com/@returntotradition1Contact Me:Email: return2catholictradition@gmail.comSupport My Work:Patreonhttps://www.patreon.com/AnthonyStineSubscribeStarhttps://www.subscribestar.net/return-to-traditionBuy Me A Coffeehttps://www.buymeacoffee.com/AnthonyStinePhysical Mail:Anthony StinePO Box 3048Shawnee, OK74802Follow me on the following social media:https://www.facebook.com/ReturnToCatholicTradition/https://twitter.com/pontificatormax+JMJ+#popeleoXIV #catholicism #catholicchurch #catholicprophecy#infiltration

In this episode of The Winston Marshall Show, I sit down with comedian and writer James McCann for a wide-ranging conversation on religion, culture, politics, and the search for meaning in a rapidly changing world.We begin with his journey into Catholicism, and why he ultimately rejected the Church of England, arguing that modern Anglicanism has become too compromised by cultural trends, political correctness, and a reluctance to defend clear doctrine. McCann explains why he was drawn instead to the structure, tradition, and certainty of Catholicism in an age he sees as increasingly chaotic.The conversation explores the decline of institutions, the collapse of shared values, and the growing sense of cultural and spiritual dislocation among young people. We discuss the rise of online radicalisation, the appeal of extreme ideologies, and why many young men are searching for identity, purpose, and belonging in a fragmented society.We also examine immigration, economic change, and the breakdown of public trust, from housing pressures to the transformation of high streets and the growth of black market economies. The discussion turns to global politics, including the Iran war, just war theory, and the wider crisis of legitimacy facing Western governments.-----------------------------------------------------------------------------------------------------------------------Our show is independently supported by you, consider signing up to our substack to get added benefits like ad-free and extended episodes here: https://www.winstonmarshall.co.uk/-----------------------------------------------------------------------------------------------------------------------

"Beyond Sunday" are episodes from Adam and Narrate staff that dive deeper into our life with Christ. During their visit last weekend, C4SO bishop Jeff Bailey and his wife Alicia led a question and response session for Narrate owners to come together and ask questions about C4SO, Anglicanism in general, church culture, and much more. Listen to the live recording of that event held on April 12th. 

The Church of England's election of the first female Archbishop of Canterbury has further fractured the Anglican communion. Fr. Thomas gives commentary on the influence of post-modernism within Anglicanism.

Walk Worthy of Your Calling Ephesians 4:1-10 by William Klock “It's Pauline and she sounds angry.”  It was my first week working as an Apple Computer repair tech and the receptionist was telling me I had a call.  I'd repaired Pauline's computer that morning and now she was on the phone and angry.  I didn't know what to expect, but I knew there was no way her computer had the same problem.  I picked up the phone and listened as Pauline yelled at me for a couple minutes because now her printer wasn't working.  This was a new problem.  It didn't make sense.  I spent the next half hour walking her through everything I could think of to get the printer working.  Nothing worked and she was getting angry again.  I knew the printer was plugged into the wall, because we'd already verified the lights were on.  “Pauline, this may sound really stupid, but the printer cable is plugged into the computer?  Right?  You plugged it back in when you got the computer home?”  She bit my head off.  “I never had to plug it in before!” she yelled at me.  “Okay, well, nothing else is working so just humour me.  Is there a cable plugged into the side of the printer?”  “Yes.”  Follow that cable to its other end and tell me where it goes.  If it's not plugged into the printer port on the computer, the computer can't talk to the printer.”  I heard grumbling on the other end of the phone, then a bit of swearing, and then she hung up.  She didn't call back.  Problem solved.  And thus began my career as a computer repair tech. There were a couple calls like that every week.  There was lady who delete an application from her iMac and needed help to reinstall it.  I told her to put the CD in the computer and then to double click it when it appeared on the desktop.  After going round in circles for over half and hour I finally figured out that she didn't know what a CD-ROM drive was.  She was holding the CD up the screen and then putting the mouse on top of it and clicking the mouse button.  As Veronica can relate, I had stories like this all the time.  These were the ones with funny endings.  A lot of them were just exercises in hair-pulling frustration.  I had to listen as people fumed or cry when I told them their hard disk was dead and their data were lost.  I had to call to tell them how much it was going to cost to fix their computer and then figure out what to do when they couldn't afford it.  But those direct interactions with my customers reminded me where my bread and butter came from.  They were the business.  Keeping them satisfied was the mission. A few years later I was hired by a company in Seattle.  The week before I was supposed to start, I went down to meet the guys I'd be working with.  Their shop had a completely different vibe.  And that was because the techs were completely isolated from the customers.  They didn't take phone calls, they didn't offer support, they didn't even talk to them at the service counter.  All they did was fix computers.  And that changed everything.  Talking with them, I used the word “customer” and the lead tech said, “Let me stop you right there.  We don't call them customers.  We call them…”  And what he called them isn't something I can repeat.  It was really bad.  The next morning I called the general manager there and told him I didn't want the job.  I eventually did get a job with that same company in Portland.  Things were run pretty much the same way as that shop in Seattle.  Thankfully the attitude was much better, but I noticed the problem.  When you never meet or deal with the customers, it changes your perspective.  The service counter keeps handing you broken computers and your job is to fix them.  And it never stops.  And instead of seeing the broken computers as the problem, you start to see the people who broke them as the problem.  You can even start to see them as the enemy.  And it becomes all about fixing the computers.  You lose sight of the real mission, which is to satisfy the customer and to leave them happy and with a good experience.  And it's easy to not notice, because you're still fixing computers even though you've lost the real mission.  In the corporate world they have a term for that: employee misalignment.  Or when it happens to a whole department or company, it's “mission drift”.  And it can absolutely destroy a business. Brothers and Sisters, the same thing can and does happen in the church.  We lose sight of our mission.  We misidentify the enemy.  And we fail as stewards of the gospel and of God's kingdom.  If a church does that long enough, if it gets entrenched in the wrong mission, if it misrepresents Jesus and the gospel and the kingdom and refuses to get back on track, Jesus warns that he will take away our lampstand.  Remember his letters to the seven churches in Revelation.  He'll let a church dwindle and die.  Because a bad witness is worse than no witness at all. We're back to St. Paul's letter to the churches in Ephesus this morning—Chapter 4.  [Page 1161 in the pew Bibles.]  And Paul gets at something very much like this idea of “mission drift”.  First, a little bit of recap: Before Passiontide we made our way through Ephesians 1-3.  In the first half of the letter Paul made his way back and forth between prayer and praise to walk us through the story of God and his creation—through the story of Israel and how Israel's story led everything to the story of Jesus, Israel's Messiah, and how Jesus has created a new Israel, a new people of God who have been filled and given new life through the Holy Spirit God had promised to his people so long before.  In Ephesians 1:10 Paul spelled out God's plan and promise: to sum up the whole cosmos in the Messiah, everything in heaven and on earth in him.  It's a promise of a new temple.  Heaven and earth brought together and at the centre of it, at its heart is the image of God.  That image was supposed to be us—humanity.  God created us to be the stewards of his creation and the priests of his temple.  But we rejected that vocation and tried to become gods ourselves.  And so Jesus has come to restore that image—to represent it faithfully and perfectly himself and to wash us clean with his blood and to fill us with his Spirit in order to restore us to that lost vocation.  So Paul is clear: this promise has been fulfilled already in Jesus.  It is currently being fulfilled in the creation of a renewed humanity.  For Paul, the great witness of this new humanity is the church—where Jews and gentiles were being brought together into a single, united people, filled with God's Spirit and living as his temple.  And the promise, finally, will be fulfilled in the end when, as he puts it, God will do far more abundantly than we can ask or imagine. So Jesus and the church—this new people, this renewed humanity—are the evidence that God truly is at work to set his broken creation to rights.  Through this people, God will reveal his manifold, his multifaceted, his Technicolor wisdom to the world and one day, because of Jesus and the faithful stewardship of his people, the whole earth will be filled with the knowledge of the glory of God.  Brothers and Sisters, this is why the church's witness is so important.  This is why mission drift is so dangerous.  This is why, if a church goes astray from the mission and repeatedly and repeatedly refuses God's correction, he will let us wither and die.  Because the church is meant to witness his glory to the world and that can't and won't happen unless we are faithful stewards of his gospel and his Spirit, unless we're truly heaven on earth people. So Paul now begins Chapter 4 writing, “Therefore…”  All of that (Chapters 1-3) is what the “therefore” is there for.  So knowing God's plan and his promise, knowing that he is setting creation to rights through Jesus and the faithful witness of his church, he says “Therefore, I appeal to you—yes, it's me, the prisoner in the Lord—I appeal to you to walk worthy of the calling to which you've been called.  Bear with one another in love; be humble, meek, and patient in every way with one another.  Make every effort to guard the unity that the Spirit gives, with your lives bound together in peace.” Paul's going to make three points in verses 1-10 and this is the first.  He's got something important coming in 11-16, but first he's got to lay a foundation for it.  Think of it in terms of him building a sturdy three-legged stool to support it.  So, first, here in verses 1-3 he stresses the need for humility.  He starts out stressing that it's essential for the church to live in a way that matches the gospel—the good news about Jesus.  “Walk worthy of the calling to which you've been called.”  Into the middle of this Paul interjects a reminder of his imprisonment.  They already knew he was in prison.  That's why he's writing them a letter instead of talking to them in person.  But Paul reminds them again at this point because he saw his imprisonment as an example of what it means to walk worthy of our gospel calling.  Brothers and Sisters, the ways of God's kingdom are the inverse of the ways of the world.  To the pagans in Ephesus, for Paul to be in prison was a sign that either he was out of favour with his God or that his God was powerless to help him.  But for Paul, who had made the cross and the humility of Jesus the lens through which he looked at everything, to be in prison for the sake of the gospel was a sign of faithfulness.  In the same way, the gospel virtues that he says should characterise the life of the church—the ones he lists in verse 2: loving each other, being humble, meek, and patient—those weren't virtues at all in the world of the Greeks and Romans.  To the pagans, they were signs of weakness. So Paul stresses that they've been called.  Usually Paul uses this word, this idea of “calling” to emphasise God's initiative in our coming to faith, but here he kind of wrapping everything to do with—call it “conversion”—he's rolling it all into this idea of calling: We've heard the gospel, we've received and taken to heart the gospel, we're repented, and in faith we've obeyed the gospel.  Now he reminds us just what it was we responded to when God called us.  This is the part I think we sometimes forget, but Paul wants us to remember that the gospel—the good news about Jesus and the message that once captivated us—is about God's amazing kindness and generosity and grace.  And Paul's point is that if that's the gospel that called us, then our gospel life ought to be equally characterised by kindness, generosity, and grace. When I hear that I think, “Oh yeah!  Duh.  How could I lose sight of that?”  But we do.  I don't think we ever forget it; it's more that it sort of slips into the background.  But when we let that happen—think of our Philippians 2 Epistle from Palm Sunday—when we let this slip into the background, we lose the mind of the Messiah that Paul is so insistent we should share.  We stop acting with humility and we start acting and living according to the values of the world around us.  Instead of living for others, we start using and abusing others for ourselves.  Instead of putting others before ourselves, we act out of pride and selfishness.  Instead of being gracious, we can become jerks.  To people out there.  But to our brothers and sisters in the church, too.  And when we do that, we stop working and living as the body of Jesus, our unity starts to break down, and our light grows dim.  We undermine our witness to God's new creation.  So Paul reminds us: bear with each other in love, with humility, meekness, and patience—because this is the way of the cross! The Greek word Paul uses for “patience,” it literally means “great-heartedness”.  Brothers and Sisters, consider the great-heartedness of Jesus who died for his enemies.  We ought to have that kind of great-heartedness for each other.  It doesn't happen naturally, but this is why God has plunged us into his Spirit—or maybe I should say, he's plunged his Spirit into us: to fill our hearts with love for him and for each other.  We come to the church from different backgrounds, we all have our likes and our dislikes and our preferences, we have our different personalities, we all have our hurts and traumas, and it's really easy to get bent out of shape or bend others out of shape when things don't go right.  It's really easy to want to force our desires on others.  It's really easy to use others to accomplish our own goals.  It's really easy to become divided.  Paul knew that as well as anyone and so he tells us, “No!  That's not your calling.  Your calling is be a loving, generous, and gracious gospel people who share the mind of the Messiah and overflow with the love and life of God's Spirit. And, like I said, things like humility, meekness, and patience were not virtues in their world.  This is why Israel stood out from the peoples around them.  The scriptures taught them over and over the importance of humility and love, meekness and patience.  The pagans didn't think that way and even Israel struggled and often failed to be this kind of people.  And this is why it's so important for the church—for us—to remember our calling: because our renewal through Jesus and the Spirit to this kind of life is the fulfilment of the scriptures—of God's promises.  Our gospel life is a witness to God's glory and one that confronts this broken world with what true humanity is supposed to be.  This is how the church announces the coming of God's new creation.  This is what it means to be the people who pray “on earth as in heaven” and not just the people who hope for it and pray for it, but most importantly the people who do it. Instead, we're too often like James and John (remember that scene in Mark's Gospel) conniving a way to sit at the right hand of Jesus.  And Jesus reminds us: That's how the pagans do things.  They push and shove and boss and bully their way through life, always trying to get to the top, but the son of man came to give his life as a ransom for many.  Brothers and Sisters, keep the generous humility of Jesus always in your sight.  That's the kind of people, the kind of community the church should be.  In fact, Paul writes in verse 3: the Spirit has given us unity and made us one and we need to guard that unity with our lives.  That means, first, that each of us ought to live for the sake of our brothers and sisters and not for ourselves.  If we would do that, we'd have no reason to be offended by each other and to divide.  But, too, to live for the sake of each other is to be willing and quick to forgive instead of taking offense when things do happen.  And, again, this runs totally against the grain of our culture.  Our culture says to look out for ourselves; it says to get even; or it says, at least, to cut those problem people from our lives.  The church is meant to witness a better way of being human—one that shows the world (again) the love, generosity, and patience of the cross. So that's the first leg of our stool.  Now look at verses 4-6: “There is one body and one Spirit; you were, after all, called to one hope which goes with your call.  There is one Lord, one faith, one baptism; one God and Father of all, who is over all, through all, and in all.” I can't help but think that Paul has the shema in mind.  Deuteronomy 6:4: “Hear O Israel, the Lord our God, the Lord is one.”  That was sort of Israel's fundamental creed.  It's why God could not be represented by idols and it's why there was only to be one temple in Israel.  And now Paul extrapolates that out in light of Jesus and the new covenant.  One body, one Spirit, one hope; one Lord, one faith, one baptism; and above all, there's one God.  We're so distant from the polytheistic world of Paul and the Ephesians that we might not realise what Paul's doing here, but this is him again highlighting how the church confronts the world with the reality of God and his new creation.  Hear, O Church, the Lord our God, the Lord is one…and that oneness works its way through who we are and what we do.  And it not only makes the church stand out in a world chock full of gods as in Paul's day, but it also makes the church stand out in a world that is divided by philosophies and religions and all the “isms” we can think of.  And that includes all the “isms” that divide the church: Anglicanism, Lutheranism, Catholicism, Presbyterianism, Methodism, Pentecostalism and on and on.  You and I won't fix all those divisions, but we ought to do all we can in our life as the church to live out the reality that we share one faith in the one Lord, that we've all been baptised into the one triune God, filled with the one Spirit, and live with the one hope of a world set to rights, and that we are one body despite what the signs outside our churches might imply. When it becomes more about our “brand” than it does about our one God, our one Lord, our one faith, our one baptism, and our one hope; when we start thinking of Brothers and Sisters in the Lord as enemies—we've lost the plot.  Ecclesiastical employee misalignment.  Ecclesiastical mission drift.  We need to recentre ourselves on Jesus.  We probably really need to remember his humility, because we've probably become more than little ecclesiastically or theologically snobbish.  And we need to remember that God intends to make his glory known to the world through his church regardless of our “isms” and those things won't matter when the mission is accomplished and he is above all, through all, and in all—that glorious image of a temple filled with his presence. And then then the third leg.  Look at verses 7-10: “But grace was given to each one of us, according to the measure the Messiah used when he was distributing gifts.  That's why it says [and here Paul quotes Psalm 68:18], ‘When he went up on high, he led bondage itself into bondage, and he gave gifts to men.'  When it says that ‘he went up,' what this means is that he also came down into the lower places, that is, to earth.  The one who came down is the one who also ‘went up', yes, above all the heavens, so that he might fill all things.” What Paul's working towards is an explanation of God's gifts to the church—all of us having a vast diversity of gifts to be used together for the common good.  We'll get to that next Sunday.  But before he can get to the diversity of gifts, Paul wants to stress the fact that the gift of the gifts themselves is yet another thing that stresses our unity.  Because those gifts, if we run with them on our own can turn into a source of division.  So Paul quotes from Psalm 68, which is about God's enthronement on Mt. Zion, but it's also got echoes of Moses going up Mt. Sinai.  The gist of it is God enthroned on high and lavishing gifts on this people—whether that's his abundance on the nation Israel or sending down Moses with his law carved on stone tablets.  Paul knew this Psalm well, but after he met the risen Jesus, it took on another layer: It's now the Messiah who ascended to his throne and in doing that he has led bondage itself into bondage.  The long captivity of humanity to sin and death is over.  Jesus has triumphed and been exalted.  It follows Paul's prayer in Chapter 1 where he praises God for putting all things in subjection under his feet.  So Jesus' enthronement after defeating our enemies has inaugurated a new age.  And that prompts Paul to tweak the words of the Psalm.  Instead of humans bringing gifts to God as they did under the old covenant, God now pours out his gifts of grace and redeemed humans receive them.  Through that grace and through those gifts, God is setting his people to rights so that they—so that we, his people, his church—can begin to live his new creation here and now.  So, first, the gospel not only restores us to our God-given vocation, it also gives each of us a new sub-vocation to help the church fulfil that task. Second, Paul, I think, stresses that this is part of the gift of God's Spirit.  Jesus has ascended and in doing so the Spirit has “come down”.  This is again about God's new temple.  Jesus washes us clean and makes a fit dwelling place for God, and God then sends down his Spirit to indwell us—as Paul put it in 3:19 when he talked about the church being filled with all God's fullness.  And in this Paul reminds us of the mission: Again, God's purpose is to set creation to rights by filling it with the knowledge of his glory as the waters cover the sea.  The church is his means of doing that.  We're not only the people entrusted with the good new of Jesus, crucified and risen; we're not only a people entrusted to proclaim the goodness and faithfulness, the lovingkindess and generosity of God; we're also a people filled with his presence and made stewards of his new creation, enabled to live it out—even if imperfectly—in the midst of the old.  A people called both to proclaim the good news that Jesus is Lord and that he has died and risen to deliver us from sin and death, but also a people called, gifted, equipped, indwelt by God himself, in order to make known his love, generosity, and patience and to display as a community the very renewal, the very filling of all things that is our hope and towards which his plan and his promise are moving. And this—I'll just say in closing—this is why the Bible's image of the temple is so important.  It not only reminds us who we are; it reminds us of the mission.  The temple is the place of God's presence.  It's the place where people go to find, to meet, to know, to experience the God of creation.  And too often we think of it as something out there, but Brothers and Sisters, the temple is us.  Washed clean by the blood of Jesus and filled with God's Spirit, we are the temple.  And that means that the world ought to see the God of the incarnation, the God of the cross, the God who humbles and gives himself for the sake of his enemies, the world ought to meet that God in us.  We can become consumed by so many other good things, so many other things that, yes, as the church we should be doing.  But we lose sight of the real mission, of our real calling to be God's temple, to make his glory known to the ends of the earth.  Brothers and Sisters, the world ought to be drawn to God, to this temple, as it sees in us a better way to be human, as it sees the beginning of God's new creation in our life together: humanity's divisions and strifes healed here.  Humanity's tears wiped away, here.  As it finds hope here.  The grace and love, the meekness and the patience of Jesus the Messiah on display here.  As it sees the glory of God in the work of redemption taking place in us. Let's pray: Almighty Father, you gave your only Son to die for our sins and to rise again for our justifiction: Grant that we may put away the leaven of the old age, and put on the life of the new that we might make your glory known in all the earth; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Last summer, theologian Matthew Barrett wrote a widely-read article explaining his decision to leave the Baptist tradition for Anglicanism. Rhys and Joel speak to him about this journey, how it has affected the systematic theology he is writing, why classical theology and the beatific vision matter, and more.Dr. Barrett is Research Professor of Christian Theology at Trinity Anglican Seminary in the US. He is also theologian-in-residence for Anselm House at St. Aidan's Anglican Church. He is the founder and editor-in-chief of Credo Magazine, host of the Credo podcast, and Director of the Center for Classical Theology. He is the co-director of Aquinas KC.On 24-25 April, Dr. Barrett is hosting the Credo Conference on the Beatific Vision in Washington, DC. Do join if you are able!You can email us at holycofe@gmail.com or follow us on X at @holycofe1.

In this episode of History 102, 'WhatIfAltHist' creator Rudyard Lynch and co-host Austin Padgett analyze Protestantism's global evolution, exploring how sectarian dogmas, economic shifts, and historical transitions from the 1600s shaped modern Western identity. -- FOLLOW ON X: @whatifalthist (Rudyard) @LudwigNverMises (Austin) @TurpentineMedia -- TIMESTAMPS: (00:16) The Historical Impact of Protestantism (01:32) Protestantism as the Spear Tip of Innovation (03:51) The Shifting Religious and Ethnic Landscape (05:29) Modernity and the Erasure of History (11:20) Nietzsche and the Death of God (16:57) The Theological Origins of Science (21:33) The Map of Protestant Europe in 1600 (27:00) Rationality vs Modern Anti-Intellectualism (35:08) The Social Conservatism of the Reformation (38:05) John Calvin and the Power of Sincerity (40:51) Max Weber and the Calvinist Work Ethic (42:53) Psychological Drives: Busyness vs Sovereignty (44:02) The Rise of Therapy and Wellness Culture (56:01) Germanic Cultures and the Protestant Map (1:03:08) Lutheranism and the Individual Reader (1:06:50) Jante's Law and Scandinavian Conformity (1:14:33) Pietism and the Wellspring of Philosophy (1:18:17) Calvinism: Totalitarianism and Capitalist Freedom (1:35:47)) The Quakers and Social Radicalism (1:39:24) The Baptists and Adult Baptism (1:43:32) Methodism and the Great Awakenings (1:49:39) Anglicanism and the English Establishment (2:01:39) Mormonism and the Faustian Will (2:05:42) Pentecostalism and Growth in the Third World (2:14:00) Darwinism and the 21st-Century Religious Collapse Learn more about your ad choices. Visit megaphone.fm/adchoices

What is the Daily Office in Anglicanism, and how do we pray it? In this edition of Ask the Church, we explain Morning and Evening Prayer and the basic structure of the Daily Office—confession, psalms, Scripture readings, the Apostles' Creed, and prayers. We also offer practical help for beginners, particularly when the Daily Office feels awkward or “stilted” at first when prayed alone. The Daily Office is a way of joining the Church's shared prayers and letting Scripture and prayer shape daily life together.

A call Anglicans to come home to the Catholic Faith. We are delighted to welcome Very Rev. Stephen Hill VG, a former Anglican, now a Catholic priest for the Ordinariate, for a fascinating discussion on the Anglican Ordinariate Liturgy. In this episode, Fr Stephen explores how the Ordinariate's liturgical tradition—established by Pope Benedict XVI—preserves the rich spiritual and liturgical heritage of Anglicanism while fully expressing the Roman Rite within the Catholic Church. He reflects on the beauty, reverence, and theological depth of this form of worship and its role in the life of the Ordinariate today. For all those who love the English Patrimony, this episode is not to be missed! Come and visit the Ordinariate Liturgy: Australia & Oceana- https://www.ordinariate.org.au/  Uk- https://www.ordinariate.org.uk/  North America- https://ordinariate.net/    – The Show is Live on the following Platforms Television   TV Maria: tvmaria.ph  Radio Platforms: Voice of Charity Australia (1701AM): www.voc.org.au    Radio Maria Australia: https://www.radiomaria.org.au/  Cradio: www.cradio.org.au  Social Media:  @thecatholictoolboxshow Facebook & Instagram - Partners: Parousia Media: www.parousiamedia.com EWTN Asia Pacific www.ewtnasiapacific.com - SUBSCRIBE to our weekly Alert and Newsletter: www.thecatholictoolboxshow.com Get your copy of "The Art of Practical Catholicism" by George Manassa: Get your copy of "The Art of Practical Catholicism Series" by George Manassa: store.parousiamedia.com/the-art-of-practical-catholicism-your-faith-guide-george-manassa-paperback/  https://store.parousiamedia.com/the-art-of-practical-catholicism-2-your-faith-guide-george-manassa-paperback/    Book George Manassa to speak at your parish or event now: www.parousiamedia.com/george-manassa/    DISCLAIMER This Episode does not count as Medical, Psychological or professional advice. All the contents within the parameters of this episode are simply the personal views of the host and guest(s) and any personal advice reflected should always be verified by your relevant professional. In no way is this a substitute for seeking any professional advice and we urge that you seek relevant professional attention at any stage. Please seek the guidance of your doctor or other qualified health or other professional with any questions you may have regarding your health or a medical condition. Never disregard the advice of a medical professional, or delay in seeking it because of something you have heard on this episode or read on any online media. If you are experiencing any emergencies please call  000 OR if you need assistance call  13 11 14 within Australia Or your national emergency service

Peter Jensen and Kirsten Birkett discuss The Global Anglican theological journal, and Peter gives us his thoughts on global Anglicanism more broadly.

Soul of Anglicanism Series Session 13 - 3.8.26 The Rev. Andrew Walmisley, Ph.D. The Soul of Anglicanism and the Vision of God in the Life and Thought of Great Archbishops of Canterbury: William Laud 

Dominic Steele reports from Abuja, Nigeria, as nearly 500 Anglican leaders gather for GAFCON 2026 in what many believe could prove a decisive moment in the reshaping of the Anglican Communion. Delegates have arrived from across Africa, the Americas, Europe, Asia and Australasia, despite significant travel disruption caused by the US–Iran conflict and Middle Eastern airspace closures. For many Australians, flights were cancelled only hours before departure. This preview episode of The Pastor's Heart sets out what is expected in the coming days: proposals for the structure and operation of a new Global Anglican Communion, distinct from Canterbury. The story stretches back through the Jerusalem Declaration of 2008 and the strong Kigali statement of 2023, in which leaders representing the majority of the Communion expressed no confidence in the existing Instruments of Communion. This week, foundations for a renewed and confessionally orthodox global fellowship are anticipated to be agreed.Steele outlines the program for the week, including plenary sessions, presentations and votes on doctrine, fellowship and leadership structures. Particular attention will be given to the biblical basis of communion, the failures of current Canterbury-centred mechanisms and how future alignment will be defined. Questions around governance, canonical relationships and financial partnerships are also expected to be addressed.Over the next five days, The Pastor's Heart will release daily 30-minute reports with interviews from primates and key leaders, alongside full-length conversations on YouTube. Coverage is brought in partnership with Anglican Aid. This episode provides essential background to what may become a defining chapter in modern Anglican history.The Church Cohttp://www.thechurchco.com is a website and app platform built specifically for churches.  Advertise on The Pastor's HeartTo advertise on The Pastor's Heart go to thepastorsheart.net/sponsorSupport the show

Hour 2 for 2/26/26 Drew and Elizabeth pray the Chaplet of Divine Mercy (1:00). Then, Dr. Gavin Ashenden covers conversion from Anglicanism to Catholicism (29:02), why some conversions take so long (31:55), the Queen and Tony Blair (34:55), and how England has become woke (43:58). Link: https://drgavinashenden.substack.com/

Stephen Boyce talks about his journey from Anglicanism to Catholicism. 

In this Lenten conversation, host Tressa Spingler sits down with longtime bookseller and friend of Upper House, Byron Borger of Hearts & Minds Books, to explore how the church year—and especially Lent—can shape our discipleship. They reflect on wilderness imagery, repentance, almsgiving, contemplative reading, and what it means for Jesus to meet us in our “low places.” Byron introduces a rich range of Lenten books—from devotionals and art‑driven prayer resources to weighty theological works on sin, the cross, and Holy Week.In This EpisodeWhy Lent is a season of wilderness, repentance, and preparationHow traditions like Anglicanism and Lutheranism shape our imagination of sacred timeThe power of silence, solitude, and contemplative readingA new theological work on sin by Timothy KellerFleming Rutledge's classic writings on the crucifixion and death of ChristCreative Bible studies integrating art, QR‑coded media, and peace/reconciliation themesArt‑driven prayer resources for seasons of depression or disorientationReading as a spiritual discipline during LentAbout Our GuestByron Borger is the owner of Hearts & Minds Books in Dallastown, Pennsylvania. Learn more or subscribe to his Booknotes newsletter at: heartsandmindsbooks.comList of books mentioned in the episodeRhythms of Faith: A Devotional Pilgrimage Through the Church Year — Claude Atcho (WaterBrook, 2025)Reading Black Books: How African American Literature Can Make Our Faith More Whole and Just — Claude Atcho (Brazos Press, 2022)A Beautiful Year: 52 Meditations on Faith, Wisdom, and Perseverance — Diana Butler Bass (St. Martin's Essentials, 2025)Lent: The Season of Repentance and Renewal — Esau McCaulley (IVP Formatio, 2022)What Is Wrong with the World — Timothy Keller (Zondervan, 2025)The Crucifixion: Understanding the Death of Jesus Christ — Fleming Rutledge (Eerdmans Publishing Co., 2015)The Undoing of Death — Fleming Rutledge (Eerdmans Publishing Co., 2005)Why Did Jesus Have to Die?: The Meaning of the Crucifixion — Adam Hamilton (Abingdon Press, 2025)Liberated at the Cross: Peace and Reconciliation in God's Kingdom — Crystal Acevedo (IV Press, 2026)May It Be So: 40 Days with the Lord's Prayer — Justin McRoberts & Scott Erickson (WaterBrook, 2019)Prayer — Justin McRoberts & Scott Erickson (WaterBrook, 2019)In the Low: Honest Prayers for Dark Seasons — Justin McRoberts & Scott Erickson (Baker Books, 2025)Walking in the Wilderness — Beth Richardson (Upper Room Books, 2020)Pauses for Lent: 40 Words for 40 Days — Trevor Hudson (Upper Room Books, 2015)Pauses for Advent — Trevor Hudson (Upper Room Books, 2017)Pauses for Pentecost — Trevor Hudson (Upper Room Books, 2018)Lent in Plain Sight: A Devotion Through Objects — Jill Duffield (Westminster John Knox Press, 2020)Advent in Plain Sight: A Devotion Through Objects — Jill Duffield (Westminster John Knox Press, 2021)Christ in Our Midst: Daily Lenten Reflections Through Scripture and Gregorian Chant — (Paraclete Press, 2025)Wardrobes and Rings: Through Lenten Lands with the Inklings — Julia Golding, Simon Horobin & Malcolm Guite (Canterbury Press Norwich, 2025)The Art of Lent: A Painting a Day from Ash Wednesday to Easter — Sister Wendy Beckett (InterVarsity Press, 2022)Celebration of

We started off the program with the major announcement of the scheduling of a major debate later in 2026 with Craig Truglia on the topic of the veneration of icons and the Seventh Ecumenical Council. I explained why this is a vital topic with greater ramifications than might first suggest themselves. Then we transitioned into some of Matthew Barrett's students converting to Anglicanism and where this might all lead. We will do another program tomorrow, so join us then!

Patrick opens with playful Taco Tuesday banter before answering listener questions about Catholic wedding protocols, the real story behind Saint Patrick’s sainthood, and the significance of post-Vatican II changes to church architecture and liturgy. He fields tough situations: guiding a godfather on how to lovingly challenge a drifting family member, addressing concerns over boundaries at the parish, and supporting a grandmother grappling with her granddaughter’s leap to Anglicanism. Amid the laughter and heartfelt dilemmas, Patrick shares a convert’s gratitude for the Eucharist, letting honest conversation and practical wisdom steer the day. Anthony (email) – My 22-year-old nephew and his fiancé asked me to officiate their wedding ceremony. I was honored to be asked, but I'm a bit hesitant. I've never been asked to do this before. Should I accept? If not, how do I decline? (01:560) Marie - I was in Ireland recently. St. Patrick’s Church was Anglican instead of Catholic. I was told St. Patrick was never Catholic, just 'Christian', because he came before canonization. (09:47) Richard - Why did the Catholic Church change the altar around in the 60s? (21:18) Mary - My friend has a crush on a priest. What should I do? Should I let the Pastor know? (30:56) Carol - I was invited to my granddaughter’s Anglican Church confirmation, and I need advice about going to a non-Catholic service. (38:19) Andrea - This is the month of the Eucharist. I am a convert and went 58 years without it. I am full of gratitude. (45:59) Originally aired on 06/03/25

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 week on “Jesuitical,” Ashley and Zac chat with Chris Cimorelli. Chris is the director of the National Institute for Newman Studies and the editor of the Newman Studies Journal, and an expert on St. John Henry Cardinal Newman, the newest doctor of the church. Ashley, Zac and Chris talk about: - Newman's journey from Anglicanism to the Church of Rome - Newman's many (and lasting) contributions to Catholic thought - Why Catholics of every theological stripe love Newman In Signs of the Times, Ashley and Zac discuss Pope Leo's recent comments on the importance of providing pastoral care to migrants being held in detention centers throughout the United States. They also look at Barcelona's Sagrada Familia basilica becoming the world's tallest church last week. Finally, they unpack the Dicastery for the Doctrine of the Faith's new document on the proper titles for the Virgin Mary.  In As One Friend Speaks to Another, Ashley and Zac speak to Simcha Fischer about her recent article for America: “JD Vance's immigration comments are an insult to our Catholic faith.” Links for further reading:  National Institute for Newman Studies Pope Leo's homily declaring St. John Henry Newman a doctor of the church St. John Henry Newman's unique approach to conscience Pope Leo declares St. John Henry Newman a doctor of the church and co-patron of Catholic education National Institute for Newman Studies Pope Leo says ICE should allow ‘pastoral workers' to bring detained migrants Communion Barcelona's Sagrada Familia becomes the world's tallest church Vatican officially says no to controversial titles for Mary: ‘Co-redemptrix' and ‘Mediatrix of all Graces' JD Vance's immigration comments are an insult to our Catholic faith You can follow us on X and on Instagram @jesuiticalshow.   You can find us on Facebook at facebook.com/groups/jesuitical.  Please consider supporting Jesuitical by becoming a digital subscriber to America magazine at americamagazine.org/subscribe Learn more about your ad choices. Visit megaphone.fm/adchoices

This is The Briefing, a daily analysis of news and events from a Christian worldview.On today's edition of The Briefing, Dr. Mohler discusses the Church of England's announcement that its synods would require ⅔ vote to approve same-sex marriage, a new social justice storybook Bible, Bible books that are targeting families with a hermeneutic of suspicion, and the centrality of the Word to raising children in the nurture and admonition of the Lord.Part I (00:14 – 10:12)This is Just Delayed Surrender: The Church of England Will Require Two-Thirds Majorities in the Synod to Approve So-Called Same-Sex MarriageBishops ‘killing' plans for gay marriage by The Telegraph (Gabriella Swerling)Part II (10:12 – 17:39)A New Social Justice Storybook Bible? New Storybook Bible Trades Biblical Fidelity for DiversityProgressive publishers launch children’s Bible stories with social justice, diversity themes by Fox News (Kristine Parks)Part III (17:39 – 23:23)A Storybook Bible That Targets Your Children with a Hermeneutic of Suspicion: New Storybook Bible Seeks to Undermine the Truthfulness of God's Word to ChildrenBible Books for Kids Take a Progressive Turn by Publishers Weekly (Cathy Lynn Grossman)New children's Bible aims to capture diverse, nonpatriarchal ‘theology of love and justice’ by Religion News Service (Adelle M. Banks)Part IV (23:23 – 25:33)The Bible and Child Rearing: To Raise Your Children in the Nurture and Admonition of the Lord is to Raise Your Children in the WordSign up to receive The Briefing in your inbox every weekday morning.Follow Dr. Mohler:X | Instagram | Facebook | YouTubeFor more information on The Southern Baptist Theological Seminary, go to sbts.edu.For more information on Boyce College, just go to BoyceCollege.com.To write Dr. Mohler or submit a question for The Mailbox, go here.

Everything sort of hooked up nicely today on the show, from talking about a Baptist converting to Anglicanism, into providing a response to a Roman Catholic on what true peace is (and how we obtain it) to my responding to Doug Wilson's comments to Ross Douthat on what it means to be a Christian and whether Roman Catholicism presents, or obscures, that reality.

The new Archbishop of Canterbury is a woman, and this has caused a crisis in the Anglican Communion. Joe explains the possible outcomes. Transcript: Joe: Welcome back to Shameless Popery. I’m Joe Heschmeyer and 17 people making up the Crown nominations commission for the Church of England might have made a decision that is going to result in an enormous global schism within the Anglican communion. Perhaps as soon as next year. CLIP: For the first time in nearly 500 years of history, the Church of England has nominated a woman to lead it. Dame Sarah Mulally, the Bishop of London. She̵...

We are raiding the Guardian long read archives to bring you some classic pieces from years past, with new introductions from the authors. This week, from 2022: Josh and Jack used to interrogate life via absurdist jokes and sketches. But the questions they had just kept getting bigger – and led them both to embark upon a profound transformation By Lamorna Ash. Read by Katie Lyons. Help support our independent journalism at theguardian.com/longreadpod