Podcasts about Ate

This episode we continue with the reign of Uno no Sarara, aka Jito Tenno, and look at records of the various foreigners and immigrants who came to the archipelago. This includes immigrants from the Korean peninsula as well as those foreigners with whom Yamato shared the Central Land of the Reed Plains--like the Hayato and the Emishi. We also take a look at the Yamato court's widening relationship with and use of Buddhism. Along the way we take a look at a few different incidents and reports, including omens, hunting and fishing restrictions, and a story of sweet wine that reportedly cured the worst of diseases. For more check out the podcast website: https://sengokudaimyo.com/podcast/episode-155 (blogpost goes live 1 Sep 2026) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 155: Immigrants, Priests, and Sweet Wine The three priests and their companions could see the distinctive pagoda from a distance away.   It stood several stories tall, and the bells at the eave ends glinted in the morning light. To their right, a tall, conical peak stood out from the other mountains, much like a miniature Mt. Fuji.  From there, the mountains swept down to the flat plain, which then ended at the edge of the giant body of water known as Lake Biwa.  The pagoda rose up between the two, its uppermost spire jutting upwards towards the sky.  Around it, much of the flat area had been carved into rectangular rice paddies, with paths and thatched roof buildings around—most of them low to the ground, distinctive of the muro style still prominent amongst most of the common people.  As such, though it didn't come anywhere near the grandeur of the temples in the capital, even a provincial temple stood out with its tiled roof and the brightly colored, red, white, and green walls and windows.  As they approached, the group saw a crowd of people by the gates.  Many of them seemed ill and infirm.  They had come to be healed by the waters of the temple—the same healing waters that had brought these priests all the way from the capital to investigate. We are covering a bunch of different things from the reign of Uno no Sarara, from 686 to 697.  This episode we take a journey through a few different topics.  Mostly we are talking about foreigners—both those from overseas and the ones that Yamato shared the archipelago with—and with Buddhism and how the court used this continental religion that had already become a key organ of the Yamato State. To start with, let's talk about immigrants.  Immigration to the archipelago by this point isn't anything new—and I'm not just talking about the groups that came over and kickstarted the Yayoi culture and the eventual mounded tomb period that we know as the Kofun era.  There were numerous ethno-linguistic groups that fell under Yamato's hegemony, and evidence of active migration. Of the various groups on the archipelago, there appear to be several categories.  For instance, we have groups that are clearly external immigrants, from outside of the archipelago  and then we have those groups that appear to be considered indigenous, at least by Yamato's thinking.. Some of this can be seen in how they are treated, discussed, and even assimilated.  Those external, while often presented as being in a tribute status, are still treated differently from those on the archipelago, where the land borders of Yamato would abut against the territories of local ethnic groups.  This probably also had something to do with the claim that the Heavenly Grandchild and their descendants, the current Tennou, were presumably given sovereignty over the entire Land of the Central Reed Plains, aka the Japanese archipelago. External immigrants included people from Silla, and, even though the kingdoms themselves had fallen and been absorbed by Silla, Gogureyo and Baekje.  This last one might be a bit surprising if we think about it in modern terms where we tend to think in terms of citizenship and nationality first and foremost.  So we think of someone as being American, French, or Japanese based on the country they came from.  But that American might be Dine—aka Navaho—or they could identify as Cajun or their parents might have been immigrants from somewhere else and they are the first generation born in the US.  That doesn't mean they aren't American, but "American" is only part of their identity.  Likewise that Japanese person could be Ainu, Ryukyuan, or even one of the Bonin islanders.  That is to say they may be from an ethno-linguistic group other than the majority ethnic group in that nation. In the same vein, while it's true that Baekje had been conquered by Silla, that doesn't mean that the Baekje people were suddenly erased and that the people suddenly changed their lifestyles or language overnight.  And so, while they may have been subjects of the Silla kingdom, there were still Baekje people both in Silla and in the archipelago.  And as late as 690, decades after it was conquered, we see that Baekje immigrants were arriving in Japan. Similarly, we see Goguryeo immigrants who came over in 687, three years earlier, even though that kingdom no longer existed.  They were settled in Hitachi, where they were given lands, received an allowance of grain to help tide them over, and then allowed to grow their community and work, as long as they did so peacefully, under the care of the local Yamato officials. And it isn't difficult to see why people of Baekje and Goguryeo might come to the archipelago.  Their other options were to head to the Great Tang, which had been the other conquering force, or possibly to go find refuge with various Tungusic ethnic groups around the Amur river area, outside of Tang control. What actually strikes me as a bit more surprising, to be honest, is the immigration of people from Silla.  After all, Silla was ascendant, was it not?  They had just unified the peninsula and this seems like it would have been a great time to be team Silla, and yet we see people leaving to come to Yamato. For instance, in 687 we see 14 immigrants from Silla settled in Shimotsuke.  22 more were presented by the Dazai-Sochi and settled in the land of Musashi.  In 689 and then in 690 we see more Silla immigrants settled in both places.  We also had 50 people come over with Buddhist priests, though we don't know where they ended up settling.  So both Musashi and Shimotsuke were being settled with immigrants from Silla.  Musashi, if you didn't already know, is the name for the area that would largely become the Tokyo metropolis in modern times.  Shimotsuke was the land adjoining it to the northeast.  In all likelihood, all of these people were probably being located to areas near each other, even though they are mentioned as being in different provinces.  That may have been more of an administrative distinction.  That also seems to indicate that they were likely being relocated to border areas where there weren't already large populations, probably because that is where there was open land that wasn't already claimed.  We see something similar with the court sending the people from Goguryeo all the way to Hitachi. It does make me wonder what must have happened for someone to choose to come to the Japanese archipelago from Silla to be sent all the way to the far end of Yamato to work the land.  In previous centuries I would have assumed that these were captives brought back from raids against the mainland, but by all accounts—and the fact that we continue to have relatively cordial diplomatic relations between Yamato and Silla—it appears that Yamato wasn't sending raids and that these individuals were likely coming willingly.  Perhaps they were getting crowded out somewhere in Silla, and had heard of new opportunities.  Or perhaps they had done something to make them persona-non-grata, as they say, back in their home country.   Whatever the reason, there were a number of people coming over, who would have also brought their cultural and technological knowledge along with them.  And many of them were being settled in the far eastern end of Honshu—though that may be something for another time. The indigenous category includes not only the Wa people of Yamato, but also the Hayato and the Emishi.  Of these we don't have a lot of information about who they were or what languages they spoke. For the Hayato we only have a few possible words of their language, and various other things that we know from Yamato's court records.  We know that the Yamato officials needed interpreters to speak with the Hayato.  There are those that theorize that the Hayato language had evolved from one of the languages spoken during the Jomon era—which doesn't give us much to go on other than the idea that it may not have been a Japonic language.  Attempts have been made to connect the Hayato with the unique burial features and other material artifacts of southern Kyushu, and then to the previous ethnic group, known as the Kumaso—or possibly the Kuma and So—but so far there are theories but no hard and fast connections. For example, we know that the Hayato were said to be from Ata and Ohosumi, according to the records of the court, but they also only show up in the late 7th century.  Prior to that we have stories of the Kumaso, and even people called Tsuchigumo.  Were those previous names for the ancestors of the Hayato?  Or were the Hayato encountered later, as Yamato's borders expanded, having perhaps encompassed the lands of the Kumaso and now running into the Hayato?  The fact that they show up so late in the narrative is particularly interesting, as they really only get mentioned in the reign of Ohoama and then Uno no Sarara—though they would be particularly active in the years to come, when the Nihon Shoki was being compiled.  For example, we know that the Hayato were brought into the court system, and also that they resisted, with numerous rebellions in the 8th century, though at this early point, things seemed to be going well. So Hayato were coming to the court, likely seeing some benefit in their association with Yamato.  They are shown coming in fairly significant numbers as well. Meanwhile, we have the ongoing assimilation of the Emishi.  Unlike the Hayato, the Emishi have shown up in the narrative since the legendary period.  We've talked about them quite a bit in various episodes.  Even within the Emishi, the Emishi of Koshi are differentiated from the Emishi further north in Tohoku.  Linguistically, a lot of place names in Tohoku and eastern Honshu have been compared to the Ainu language, with suspicions that a related language was in use in eastern and northeastern Japan for some time.  Tohoku is also the area that most resisted Yayoi culture, based on archaeological finds.  We know that wet rice paddy agriculture also made early in-roads into Tohoku, but then retreated much farther south, perhaps because it wasn't as suitable for the colder climate at that time.  Northern material culture continued to exhibit signs of evolution from the previous Jomon era, with Hokkaido continuing a tradition that we know as the Epi-Jomon, which we first talked about back in episode 50, and several times since then as well..  There were some mounded tombs—even some keyhole shaped tombs around Sendai and Osaki, in modern Miyagi prefecture—but nothing comparable to the large numbers of tombs found in areas further to the south. The Yamato people had had regular encounters with people called "Emishi" since at least the time of Kashikiya Hime, aka Suiko Tenno.  During the time that Takara Hime was on the throne a second time, there were massive military operations, first against the Emishi, and then supporting them against the Mishihase people in what appears to have been Hokkaido.  The Emishi were further brought under the Yamato court and into the court rank system, and we see rank handed out to various members of the group.  Then, in the reign of Uno no Sarara, we start to see further cultural assimilation in the form of the spread of Buddhism. In 689, we are told of Shiriko, an "Emishi of Kikafu, in Ukitamu district, in Michinoku".   This possibly refers to Okitama no Kori, a district in modern Yamagata Prefecture.  Shiriko had two sons, Maro and Kanawori, who requested permission to shave their hair and become Buddhist priests.  Perhaps related to this, about twenty days before, about 231 Emishi men and women had attended a banquet under the tsuki tree by Asukadera, where they were given gifts and rank.  Did that inspire them to want to learn more about this "Buddhism" thing? Either way, Uno no Sarara agreed.  In the edict she commented that Maro and his brother were both refined and modest, despite their youth, and that they were eating vegetarian dishes and keeping the Buddhist precepts.  So presumably this wasn't a last minute decision on their part, though we should probably take the wording in the edict with at least a grain of salt, given their purpose. Only six days later we see that the court is presenting a load of gifts to an Emishi monk named Doushin.  Doushin is said to have been a Koshi Emishi, rather than the Kitafu Emishi of Michinoku.  The court granted him a Buddhist statue, a purification flag, a wine cup, a begging bowl, five-colored silk cloth, thirteen pounds of flossed silk, 10 bolts of regular cloth, ten hoes, and a saddle. Six months later there is another priest:  Jitoku, an Emishi of Michinoku, who is granted a gold-copper image of Yakushi Buddha and a gold-copper image of Kanzeon—or Kannon—Boddhisatva, as well as a bell, a begging bowl, a precious curtain, an incense burner, and a banner. What this looks like, to me, is the court promoting Buddhism among the Emishi.  This feels similar to the way that priests also spread the worship of Mt. Miwa or other kami.  While Buddhism was technically universal, the Court had ensured that they had a hand on the center of Buddhist teaching, at least early on.  Indeed, at the same time that Uno no Sarara was building up the Jingikan and bolstering the worship of Amaterasu at Ise Grand Shrine, she and the court were also leveraging Buddhism and Buddhist concepts in a variety of ways.  She put it in an edict to the ministers in 691.  She noted that they had erected Buddhist Halls and Sutra repositories, and they practiced the six monthly fasts.  The sovereigns would occasionally send Ohotoneri to inquire after the welfare of priests.  As such, they should continue to uphold the Buddhsit Faith with zealous hearts. Upholding the faith wasn't just about words.  There were actual financial contributions.  Besides the national temples, there were gifts made, such as those to the Emishi priests, mentioned earlier.  In 692, Kwansei was presented silk and cloth and commended for making white lead, which was a popular ingredient for cosmetics.  Later that year, Yamada no Mikata was granted rank, and the fact that he had gone to Silla to study as a priest is mentioned in conjunction with that, though apparently he either didn't take orders or had gone back to being a lay person.   And in 693 they gave the priest, Hokyo, 3 chou worth or rice-land.  And in 696 there were 30 houses granted as a sustenance-fief to Bendou, a priest of Daikandaiji. And that tells us the kinds of resources the State was putting towards it, but what were they using Buddhism for?  What purpose did it serve the State, or was it purely altruistic?  A big part of it, as we have discussed in the past, was through the concept of karma and merit.  The court seems to have been making a variety of decisions that look to be efforts to increase the State's merit.  This is a continuation of things we saw in Ohoama's reign, along with some new moves.  For instance, we have previously mentioned in passing how the court was giving alms to the elderly and infirm, at least in the capital, and we see a lot more amnesties—though often qualified amnesties, with various crimes excluded. Then there were things like the edict of 689, in which Hunting and Fishing were prohibited in the Sea of Muko in the province of Settsu for a distance of 1000 paces, and for 20,000 shiro on the plain of Nagino in the district of Ate in the province of Kii, and for 20,000 shiro on the plains of Mino in the district and province of Iga.  The edict also attached keepers to these places in the same way as the Sea of Takashi in the district of Ohotori in the province of Kawachi.  Right off the bat we know a few things.  First off, this is the first time we've seen an edict like this, and yet the Chronicles say that this is similar to the way that "Keepers" were attached to the Sea of Takashi in Ohotori district.  The term used for "Keepers" appears to be "shugo", which would later be used for military governors in the Kamakura period, which would eventually become the shugo daimyo and then the Sengoku daimyo—our namesake.  But in this case it appears that "shugo" is just a literal translation of a "protector".  In front of that is the word "oku", meaning to keep or preserve.  Hence Aston's translation of these people as "keepers".  What is not clear to me is whether this is a reference to something that happened earlier, and just didn't get recorded, or if the Chroniclers are talking about a later practice which the audience for the Nihon Shoki would have been familiar with.  The Takashi sea would refer to the Seto Inland Sea just off the coast of Takashi, which was in Kawachi, south of modern Osaka.    The other places we see named are the Sea of Muko, in Settsu, which would have been north and west from modern Osaka, as well as Nagino in Kii and Mino in Iga. Nagino's location is not quite certain.  Ate is likely Arida, and Nagino may be what was eventually Nago, now thought to be near or including the Hirogawa region of Wakayama.  Later there were be prohibitions on fishining in the areas of Yuasa, Hiro, and Hirogawa, so perhaps there was also a prohibition on hunting on the plains.  This is all on the west side of the Kii peninsula, south of modern Osaka, so still facing the Seto Inland Sea. Iga, however, was on the other side of the peninsula.  Given that it was in Iga district of the land of Iga, this prohibition would definitely be about hunting, and not fishing.  It is also interesting to take a look at the measurements involved.  The one clear prohibition on fishing, in the Sea of Muko, is measured in paces while the other two are mentioned as being on the "plains"—though technically it should probably be "Nagi Plain" and "Mi Plain"—and they are measured differently, in something called "shiro".  By the way, I tried to find how big a "shiro" was and I couldn't quite do it. I wonder if the difference there, though, is area versus length:  For the sea of Muko it probably meant the waters directly out from the shore of Muko, and so I imagine that the paces were measure out from a certain point, walking along the shoreline, and then you couldn't go out into the sea in those areas to fish.  For the plains you could have more definitive markers indicating a particular area that was under the prohibition. For another clue to protected areas and distances, we see later that "long-life places" were established throughout the various provinces, each one being 1000 paces.  Aston notes that "long life places" indicated areas where animals couldn't be harmed, and given that they talk about it in terms of "paces" I would assume that means these were probably more prohibitions on fishing. That language also suggests to me that there was some kind of Buddhist reasoning behind it—mercy for the creatures of the land.  It isn't clear how long these prohibitions remained in effect, either.  This may also explain an order just a few days later that a white swallow that was caught in Mike, in the land of Sanuki, should be set free.  Unusually white or albino animals were often caught and presented to the throne as auspicious omens, not always in a live state.  However, Buddhism often teaches that there is merit in releasing animals, and so this feels like it was a way of demonstrating mercy and building merit, while also acknowledging the auspicious omen that accompanied its appearance. Also in this edict is who it is directed to:  Tanaka no Ason no Norimaro, who is named as the "soryo" of Iyo.  We've mentioned this before, in passing; this was a position similar to the Dazai no Sochi.  Effectively, the government official in charge of Iyo was in charge of the entire island of Shikoku.  Unlike the Dazai no Sochi, this position does not seem to have remained for long; instead, Shikoku was divided up into separate provinces and then each province had its own governor. By the way, we've talked about Norimaro before, as well.  He was previously in charge of the mission to Silla, when they went to announce Ohoama's demise, but then ran into a bunch of diplomatic etiquette issues such that they weren't able to deliver the news—or perhaps more appropriately they decided they couldn't deliver the news.  So from representing the court on missions, Norimaro went on to become the government official in Iyo overseeing all of Shikoku.  A couple of years later he would show up again, this time sending gold and silver that had apparently been found at Mt. Mima in Uwa district—modern Uwajima.  Unfortunately, after that he disappears from the narrative, and the position seems to end with him. Speaking of animals—the presentation of auspicious plants animals continued, and was often wrapped up with amnesties and similar such things.  The year 692 seems to have been of particular significance.  There we see the Governor of Sagami presenting a pair of fledgling red crows that had been caught in Miura.  Later we see that the governor, the vice governor, and the individual who had caught the crows—Kashima no Omi no Kusu—were gifted with rank and presents, while Miura district had its taxes and forced labor remitted for a period of three years. Later that same year, the Governor of Ise presented auspicious stalks of rice while the Governor of Echizen, that is to say the western part of Koshi closest to the capital, presented a white moth.  The stalks of rice don't seem to have warranted much, but the white moth, which presumably was not just a moth that is naturally white, was apparently considered something noteworthy.  We are told that it was caught on the shore at Uragami, in the district of Tsuruga.  As such, the Fief of the Kebi no Kami—the kami of Kebi, or at least his shrine—was increased by 20 houses.  Unfortunately, we have a lacuna or gap in the text so we don't get everything else.  This is a good reminder that sometimes we don't have anything because it wasn't written down, and sometimes because accidents happen.  Either something doesn't get transcribed properly or something gets damaged early on and there aren't enough copies for it to propagate from another source. Our next omens come in 694—the same year that the Fujiwara Palace was occupied.  We are told that a white copper-pheasant was presented by Sarara in Kawachi.  So the Governor and Vice-Governor of the district received promotions, as did the many who had caught it, Osakabe no Miyatsuko no Karakuni.  Four months later, a white bat was found by a man in Araki, in Hida province.  His name was Ohokunibe no Otohi, and he didn't receive a promotion in court rank, but he did get material presents in terms of silk cloth and floss, and, perhaps more importantly, he was exempted from all forced labor for the rest of his life.  Not a bad deal, if you ask me. Now omens were good and all, but omens were hardly active expressions by the government.  When things were happening—like damaging rains—or perhaps not happening—like droughts—people wanted the government to do something.  I know it may be hard for people to believe in this day and age, but many people believed that the government was responsible for all sorts of things that it had little control over.  In this case, that was the weather, and the state could at least prepare by collecting taxes in rice and then providing relief via those same resources.  But that still only did so much.  So when months went by with no rain falling, the state would turn towards ritual.  In some cases that ritual was directed at the kami and the new Jingikan, but in other cases, it fell on Buddhist priests. So, for example, in 688 we are told that there was a drought and the court initiated prayers for rain.  Those prayers were carried out by the priest Douzou.  Douzou was of Baekje extraction, but that didn't concern the court—they just wanted to know that he was effective.  Sure enough, after praying for rain, the clouds opened up and before morning the rain had fallen.  We are told it fell "across the realm", which I'm pretty sure is hyperbole.  It probably fell all across the Nara plains and surrounding areas, which was enough for the court. In 691, they were struck with the opposite problem, which we know because the court issued an edict dated to the 19th day of the 6th month of that year.  Apparently rain had fallen for two straight months.  And while the fifth month rains—the Satsuki-ame—are well-known, this apparently had started back in the 4th month of that year, and now there was a worry that it would start to injure the crops, reducing the annual yield.  The conclusion appears to have been that the country did not have enough merit.  Therefore the ministers and officials were prohibited from the use of strong drink or meat—Aston translates it directly as "animal food".  They were also ordered to compose their hearts and repent of any sins they may have committed.  At the same time, the priests in the temples of the capital and Home provinces were told to recite sutras for five straight days.  We also know that a day later they announced an amnesty for various criminals, as well.  Another act of mercy and hopefully for making merit. And it seems to have worked.  Or one could just say that the natural monsoon rains finally stopped after a particularly heavy season.  Who's to say? In the 5th intercalary month of 692, the rains were again pretty bad.  This time it isn't that they were long, but that it was heavy rain—what Japanese meteorology reports would likely call "Oyu", or Great Rain—which brought with it floods. Unfortunately, while they could pray for rain to start or stop, floods are another matter.  By the time you know the flood has happened it is too late.  And so this is where the government's preparedness came into focus.  Commissioners were sent to visit the districts and provinces.  There they found people affected by the flooding and they were empowered to make loans to provide relief.  Furthermore, they allowed people to access resources that might otherwise have been restricted, allowing them to fish and cut wood in the hills, forests, ponds, and marshes, even if that was normally a prohibited activity, so that they could sustain themselves until they were able to get back on their feet.  At the same time, the Sutra of Golden Light, the Konkwoumyou Sutra, one of the sutras for protecting the state, was to be read aloud in the capital and the Home Provinces.  The Sutra of Golden Light is the one which not only talks about the Shitennou, the four heavenly kings, but also emphasizes that if rulers support and honor the recitation of the sutra, then their kingdoms would be prosperous and peaceful, so what better time to read it than during or just after a disaster? There were other recitations and congregations that were not quite so obviously connected.  In 690, there were discourses in the inner precinct of the palace during the "Vassa", known in Japanese as "Ango" or "Dwelling in Peace".  This comes from the tradition in Buddhism where it is said that the Buddha and his disciples, though normally traveling around the countryside, would come together during the rainy season.  During this time they would talk and share.  It is still practiced in many Theravada schools, where monks will gather in temples during the rainy season.  Of course, as we've discussed, the 5th month was right in the middle of Japan's rainy season, so it seems like they may have been attempting to emulate that tradition. Three years later, we are told that they held a great-congregation of monks on that same date—the 15th day of the 5th month.  This is not referred to as an Ango, however, possibly noting a change in the way they were organizing or conducting it—or possibly just because it was referred to differently in the record the Chroniclers used.  That said, a great-congregation was simply a Buddhist gathering, where various priests would provide sermons or sutra readings, and not necessarily tied to a particular time.  Another one was called in the 9th month of 693 on behalf of the late sovereign, Ohoama and all prisoners were released, which was no doubt merit seen as accruing to the late sovereign. A month after that, the Benevolent King Sutra, or Ninnou-kyou, was expounded in the provinces for four days.  This is another one of the sutras considered important for the well-being of the state. In 694 we have 100 copies of the Konkwoumyou sutra—the Sutra of Golden Light—being sent out to the provinces, with the intent that they should be read together, at a certain time, when the moon of the first month was in the first quarter.  Any fees or resources needed by the temples to carry this out were to be defrayed from the public revenues of the provinces.  As Aston points out, "revenues" in this case would not necessarily be cash money.  Not that they didn't have coins—they had the Fuhonsen coins from Ohoama's time; see Episode 146 for more information.  We are even told that in 694 the court appointed three officials—Ohoyake no Maro, Utena no Yashima, and Kibumi no Honjitsu—to be governors for the mint, although Aston notes a Shoku Nihongi account from 708 that claimed that was the "first time" the title was given out.  Either way, even though they were minting coins, these wouldn't have been in common circulation.  The government may have used them to pay for things, but taxes coming in, especially in the provinces would have been in-kind taxes, meaning that the revenue to the temples were likely paid in rice, cloth, or similar. We similarly see another edict to read the Golden Light sutra on the first day of the twelfth month of 696.  This time it wasn't just a one time reading, though: they were setting a precedent.  The edict was to expound the Sutra of Golden Light and then, every year hence, they would schedule ten people of pure life who should be inducted as monks on the eve of the New Year.  I have to wonder about how they had people take orders—and whether it was a lifelong commitment or, as in some cultures, today, a temporary position.  After all, Ohoama took orders but didn't exactly remain "retired" for all that long. The same thing had happened back in 694, when one hundred and four people were made to enter religion for the sake of Royal Princess Asuka.  So how long did they remain Buddhist priests? There is a reference, in 693, of a priest being stripped of his monkhood.  It was done by royal order for a Goguryeo priest Fukuka, and it isn't made clear why.  Was it something that the priest wanted?  Maybe they wanted to stop being a monk for some reason?  Or was it done as a punishment?  There was apparently a great-congregation only about two weeks prior.  Maybe there was some drama?  We'll probably never know. In 697, there was an uptick in merit-making.  In the third month, a great-congregation was being held in the Eastern Palace.  The Eastern Palace was the home of the Crown Prince, so this may have something to do with the planned succession, but then in the 6th month we see a bunch of things happening.  There was a royal order for sutras to be read in temples in the Home Provinces, and then, nine days later, an order that people of 5th rank and lower were to go spend time cleaning out the temples in the capital.  On the 26th, 11 days after that, we get a record the seems to bring this into focus, as the Ministers and public functionaries started making votive images of the Buddha for the sake of Uno no Sarara's illness.  It seems that she was feeling unwell, which probably kicked off a lot of this activity, and may even be why she finally decided to abdicate.  There was one more seemingly related note.  On the 29th day of the 7th month the Ministers and public functionaries prepared a festival for the installation of Buddhist images in the temple of Yakushiji.  This was the temple Ohoama had originally commissioned for Uno no Sarara during his reign when she was sick back then.  She had recovered, then, and she would recover again—but her faith in the healing power of the Buddha may have been limited.  She would abdicate a few days later, leaving the throne to Prince Karu—the future Monmu Tennou. One last thing, somewhat tangential, it seems.  In the 11th month of 693, three priests, Houin, Zen'ou, and Shingi, set out, along with others, to the Yasu district in Afumi to taste the sweet wine of the local springs.  This is likely the area around the Yasu river, where it flows northwest from the mountains into Lake Biwa.  Today it is Yasu city on one side of the river and Moriyama city on the other. They apparently came back in the third month of the following year, as that is when we get a royal edict concerning said springs.  Based on that, we are told that the spring of quote-unquote "sweet wine" or "sweet sake" bubbled up at Mt. Tsuga in the Yasu district of Afumi.  Mt. Tsuga, or Tsugayama, may be related to "Moriyama", and Moriyama city is still known for the spring water that comes out of the nearby mountains. In the edict they mention that people who were afflicted with various disease would stay at Yasudera, where they presumably drank the water from the springs, and many of them found themselves healed.  For this miraculous occurrence, the temple itself was awarded four chou of rice-land, and an amount of cloth.  In addition, the district of Yasu was exempted from taxes and forced labor, as well as from any other kinds of corvees that might be levied, for at least one year.  Local authorities were promoted a grade in rank, and gifts were made out to those who were credited with first discovering the springs and their miraculous properties—Kadono no Hatsuki and the daughter of Kudara no Tsurara. A couple of extra notes, based on what we see here.  First off, it is unfortunately too often the case that we see women described like this—the daughter of so-and-so—without providing an actual name.  It is interesting that she is the daughter of someone with the name "Kudara", meaning "Baekje".  During the reign of Naka no Ohoe, aka Tenji Tennou, a number of Baekje people were settled in the areas around Lake Biwa and the Echi River, the next major river to the northeast. The temple mentioned, Yasudera, would have been the local temple, probably run by the local elites.  That likely means the Yasu no Atai family.  The temple itself is no more, and we aren't sure exactly where it was, but there is a strong case to be made that archaeological remains at Yoshimi-chou, in modern Moriyama city, might be that temple.  Still, there is no conclusive evidence. As for springs having healing properties—this is nothing new.  Minerals could have given the water a sweet taste, or perhaps there was something that clouded it, like nigori-zake—unfiltered rice wine.  Whether or not there were any natural healing properties I leave up to your own imagining.  Did people actually benefit from the waters?  Or maybe just because they believed?  Was the fact that a Buddhist temple was involved part of it, or is this just the same thing we see with people going to various springs and imparting to them some healing properties? Either way, it seems that at some point the spring no longer produced the "sweet wine" that had made it famous in its day, and people moved on to a different location. For now, I think we can stop here.  We have probably one more episode talking about specific items from this reign, but we are starting to get more and more sources, including the poetry of the Man'yoshu, which I hope to dig into here in a bit.  Plus a few other things in the works. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

On this episode of TMFS, Marvin sits down with Her Last Call Academy founder Alexis Mai to break down how she went from a two week corporate job she hated to closing $30,000 in her first three days as a remote high ticket closer, and how that stumble turned into a movement teaching 9,000 women how to make real money from their phones. Alexis unpacks why female closers actually outperform men in sales, the ATE down framework for pre-handling objections before they ever come up, and why tonality and pacing can make or break a deal. They get into the mindset work that has to happen before the income shift, why she believes women should never depend on a man to fund their lifestyle, and what it really looks like to build a relationship with a partner who is equally yoked in business. The episode closes with a clear challenge for anyone stuck in the wrong rooms with the wrong people: your future is waiting, but it will not wait forever.

Esto es Crisis en el Aire, el programa de la Revista Crisis para tirar del hilo de la coyuntura argentina.La aprobación en el Senado de la Ley de Inviolabilidad de la Propiedad Privada dejó una paradoja: el oficialismo consiguió la media sanción, pero quizás haya sido la primera vez en estos dos años y medio que se logró articular un amplio y poderoso movimiento de rechazo, capaz de torcerle el brazo al oficialismo. En este episodio especial reconstruimos una jornada decisiva, analizamos cómo se articuló el rechazo al proyecto y qué escenarios se abren de cara al debate en Diputados. Con las voces de Julieta Caggiano, cofundadora del Observatorio de Tierras; Alejandro Fardjoume, delegado de ATE en Parques Nacionales; los periodistas Gabriela Pepe y Pablo Solana; Maxi Ledesma del Mapa de la Policía y Quique Viale de Abogados Ambientalistas. *Este programa fue transmitido en vivo el 7 de agosto por FM La Tribu. Si querés escucharnos en directo podés sintonizar la FM 88.7 o fmlatribu.com los viernes de 14 a 16 horas.Conducen: Mario Santucho, Facundo Iglesia y Natalia GelósProducción: Juan Pablo Hudson, Nico Perrupato y Melisa RabanalesIlustración: Nicolás Daniluk.Edición sonora y coordinación en piso: Alejandro Demasi.

İsrail'in bugüne kadar imzaladığı hemen her ateşkes anlaşmasının artık iyice alışıldık bir rutini, anlaşmaların standart bir formatı gibi: Anlaşma imzalanır, uluslararası kamuoyu rahat bir nefes alır, arabulucular diplomatik başarılarını ilan eder, ardından İsrail çok geçmeden, hatta anlaşma imzalandığı esnada anlaşmanın ruhunu da hükümlerini de ihlal etmeye başlar. Çünkü İsrail açısından ateşkes hiçbir zaman barışa giden yol olmamıştır. Ateşkes, uluslararası baskıyı geçici olarak hafifleten, ordusunu yeniden organize eden, yeni askerî hedeflerini belirleyen ve bir sonraki saldırı dalgasına hazırlık yapan taktik bir ara dönemden ibarettir.

A matemática do Céu não fecha com a sua planilha. E é exatamente por isso que ela funcionaDEVOCIONAL PROFÉTICO PARA EMPREENDEDORES:https://empreendendonoreino.com/devocionalprofetico/

Der Anschlag auf den Berliner CSD hinterlässt eine Frage: Ist Homophobie ein Problem des Islam? Oder nur eines der Extremisten? Wir haben zwei Moscheen besucht. Bei Seyran Ateş hängen Pride-Flaggen im Gebetsraum. In der Khadija-Moschee dürfen Queere nicht Mitglied werden.Ateş führt die einzige queerfreundliche Moschee in Deutschland. Der IS nannte sie in Chatgruppen als Anschlagsziel. Ihre These: Der Islam sei zwar friedlich, aber der Islamismus speise sich aus dem Islam. Imam Scharjil Khalid widerspricht. Im Islam gebe es keinen einzigen Anhaltspunkt für Extremismus. Eine Reportage.--------------------------------------------------------------------Heute am Mikro: Dominik SteffensRedaktion: André LauberUnterstütze uns auf⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Paypal⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ oder werde⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ und erhalte Exklusiv-Content!Folgt uns auf ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, um nichts zu verpassen: @based_medien

Ateş Ölçer'in yeni bölümünde Ömer ile Yaşar üniversite krizini konuştu. Üniversite gerçekten bitti mi, yoksa sadece eski “garanti başarı” vaadi mi çöktü? Bu bölümde diploma sayısı artarken iş piyasasının neden aynı hızda değişmediğini, bazı üniversitelerin neden milyon dolarlık fark yarattığını ve üniversitenin hâlâ iyi bir yatırım olup olmadığını tartışıyoruz. Üniversite okumak mantıklı mı, yoksa mesele artık hangi üniversiteye gittiğin mi? Diploma mı önemli, yoksa beceri mi? Keyifli seyirler…00:00 Üniversite Kurumu Çöküyor mu?00:30 Neden Her Şeye “Kriz” Diyoruz?02:25 Üniversitenin Tarihsel İşlevleri ve “Sinyalleme” Etkisi04:00 Yapay Zeka Beyaz Yaka İstihdamını Nasıl Tehdit Ediyor?05:46 Üniversite Sadece İş Bulmak İçin mi Okunur?08:25 Diploma Enflasyonu: Diplomalar Neden Değersizleşti?10:15 Arz-Talep Makası ve Teknik İşlerin Beklenmedik Yükselişi12:01 Bilginin Demokratikleşmesi ve Üniversitelerin “Büyüsünün Kaçması”13:48 Workintech15:20 Yapay Zeka Öğrencilerin Bilişsel Kapasitesini Köreltiyor mu?17:18 Hazzi Ertelemek: Öğrenme Sürecindeki Zihinsel Terbiye20:31 İnternet Arşivi ve Yapay Zeka Analizi Arasındaki Kritik Fark24:13 Metin Dışı Bilgi: Sahayı, Ticareti ve İnsanları Tanımanın Önemi27:37 Gelecekte Üniversitelere Ne Olacak? Eğitim Süreleri Kısalacak mı?31:41 Elit Üretim Fazlası (Elite Overproduction) ve Toplumsal İstikrarsızlık33:44 Altın Bilezik: Zanaat ve Manuel İşlere Neden Geri Dönüyoruz?36:21 Tersine Aydınlanma: Zihnimizi Yapay Zekaya mı Devrediyoruz?38:21 Değerlendirme ve Kapanış

Ateş Ölçer'de bu hafta basit ama rahatsız edici bir sorunun peşindeyiz: 3. Dünya Savaşı gerçekten başladı mı, yoksa biz hâlâ eski savaş tanımlarıyla bugünü anlamaya mı çalışıyoruz?Dünya savaşı dediğimiz şey tam olarak ne demek, hangi noktada “artık bu bir dünya savaşıdır” diyebiliriz? ABD - Çin gerilimi nereye gidiyor, bu iki güç gerçekten karşı karşıya gelir mi? Enerji krizleri, teknoloji ve çip rekabeti, vekalet savaşları ve hibrit çatışmalar aslında yeni bir savaşın parçaları mı?Bir yandan da Türkiye bu denklemde nerede duruyor, nasıl bir rol oynuyor, onu konuşuyoruz. Keyifli seyirler…

Ateş Ölçer'in yeni bölümünde Ömer ile Yaşar, yeniden sosyalizm mümkün mü sorusunu tartıştı. Sosyalizm ne vaat etti? Hangi vaatlerini gerçekleştirebildi? Sovyetler Birliği ve diğer reel sosyalizm deneyimleri neden çöktü? Günümüzde bir devrim yapmak ne kadar mümkün? Dünyada yükselen eşitsizlikler, ekonomik krizler ve siyasal kutuplaşma karşısında sol yeniden yükselişe geçebilir mi? Eğer mümkünse, 21. yüzyılda nasıl bir sosyalizm ortaya çıkabilir?Bu bölümde sosyalizmin tarihsel deneyimlerini, başarılarını ve başarısızlıklarını ele alırken, gelecekte sosyalist bir alternatifin ortaya çıkma ihtimalini de değerlendirdik.

22 Aralık'ta Kudüs'te İsrail, Güney Kıbrıs Rum Yönetimi ve Yunanistan liderleri bir araya geldi. Netanyahu, ''onurluca ve cesurca kazandığımız bağımsızlığımızı topraklarımız üzerinde imparatorluk hayalleri kuranlara yem etmeyeceğiz'' dedi. Bu sözler bölgede derinleşen Türkiye-İsrail rekabetinin bir başka yansıması oldu. Peki İsrail'in hedefi ne? İsrail, ABD ve Ortadoğu ülkeleri ile nasıl bir ilişki kuruyor? Ateş Ölçer'in bu bölümünde İsrail'i mercek altına alıyoruz.00:00 - Giriş02:31 - İsrail Lobisi03:45 - ABD-İsrail İlişkisi06:10 - ABD'nin Ortadoğu Planı7:45 - İsrail'in Temel Dış Politika Prensibi12:57 - İsrail'in Ortadoğu Stratejisi17:00 - İsrail'in Nihai Hedefi18:00 7 Ekim'in Sonuçları20:45 - Türkiye - İsrail İlişkileri26:50 - İsrail - Türkiye Çatışmasının Temel Dinamiği32:37 - İsrail'in Sosyolojik Analizi37:44 - İsrail Gelecekte Ne Yapacak?42:25 - Kapanış

Ömer ve Yaşar Ateş Ölçer'in yeni bölümünde hayatımızın ve siyasetin çok temelindeki bir duyguya odaklanıyor. Güvene. Yapılan son çalışmalar insanların birbirine, topluma ve devlete giderek daha az güven duyduğunu gösteriyor. Peki bu güvensizliğin sebebi ne? İnsanlar neden birbirine daha az güveniyor? Neden kimse kimseye kolay kolay inanmıyor? Toplumda güven duygusu neden zayıflıyor? Bu durum sadece bireysel ilişkileri mi etkiliyor, yoksa ekonomi, siyaset, demokrasi ve kurumların işleyişi üzerinde de ciddi sonuçlar mı doğuruyor?Videoda sosyal güvenin ne olduğunu, neden modern toplumların en kritik yapı taşlarından biri olduğunu ve güven eksikliğinin ülkeleri nasıl daha kırılgan hale getirdiğini verilerle anlatıyoruz. Akademik çalışmalar, araştırmalar ve uluslararası karşılaştırmalar üzerinden; düşük güvenin ekonomik büyümeden yatırım ortamına, kurumsal kapasiteden demokratik istikrara kadar birçok alanı nasıl etkilediğini inceliyoruz.

Ateş Ölçer'in yeni bölümünde Ömer ve Yaşar, son zamanların en çok tartışılan konularından birini işliyor. Dünyada artan eşitsizlik. Verilerle servet ve gelir eşitsizliğinin güncel durumuna değinen ikili; Doğu-Batı arasındaki eşitsizliği, gittikçe daha az kişide toplanan serveti ve bu eşitsizlik krizinin nasıl çözüleceğini tartışıyor. Vergileri arttırmak çözüm mü, zenginler nasıl vergilendirelecek, bir kuşak çatışması mı görüyoruz ve sosyal devletin geleceği ne olacak gibi sorularla içeriği zenginleştiriyorlar.00:00 Giriş01:15 Sürdürülemez eşitsizlik03:00 Eşitsizlik verileri25:00 Ölüme koşan adam26:30 Eşitsizliğin yarattığı sorunlar29:00 Vergi cennetleri ve servet vergisi33:44 Eşitsizlik nasıl çözülür40:50 Vergilere toplumsal destek44:00 Teknoloji eşitsizlik ilişkisi49:00 Yapay zeka eşitsizliği nasıl etkiler53:57 Ne yapmalı55:35 Kapanış

Ömer ve Yaşar, Ateş Ölçer'in yeni bölümünde kumar endüstrisini masaya yatırdı. Verilerle dünyada büyüyen kumar endüstrisini inceleyen ikili, ardından neden gittikçe daha fazla insanın kumar batağına saplandığını irdeledi. Kumarın biyokimyasal süreçleri tetiklemesinden artan dijitalizasyonun ve sosyal eşitsizliğin kumarı ne kadar büyüttüğünü değerlendirdikleri bu videoda ayrıca büyüyen kumar krizine karşı ne yapılması gerektiği de tartıştıkları konular arasında.00:00 - Giriş00:20 - Kumar Videomuzun Kaybolması01:20 - Kumar türleri 03:38 - Kumar davranış bozukluğu07:01 - Dünyada büyüyen kumar endüstrisi11:44 - Gelişmemiş ve eşitsiz toplumlarda kumar13:22 - Hayatımıza entegre olan kumar mentalitesi14:44 - Cep telefonlarının kumarı büyütmesi16:22 - Kumarın beynimizi ele geçirme mekanizmaları20:06 - İnsanlar kumara nasıl düşüyor?23:03 - Eşitsizliğin etkisi25:57 - Ne yapmak lazım?32:24 - Arkadaş ortamının etkisi33:23 - 49W Kumar Anketi35:48 - Kapanış

Ömer ve Yaşar Ateş Ölçer'in yepyeni bölümünde Dreame Ev Robotları sponsorluğunda istihdam krizini ve yapay zekayının geleceğe etkilerini tartışıyor!2025 yılı içerisinde sık sık haberlerde karşılaştığımız işten çıkarma haberlerinden yola çıkarak yeni mezunlara açılan işlerde azalmayı, beyaz yaka işlerdeki daralmayı, otomasyona kurban giden işleri ve yapay zekanın yeni işler yaratıp yaratamayacağını değerlendiriyorlar. Sadece istihdam ve ekonomi ile sınırlı kalmayan tartışma kapitalizmin doğası ve geleceğin siyasi sistemlerine dair bir beyin fırtınasına da ilerliyor.00:00 - Giriş01:27 - İşten çıkarma trendi06:25- Büyük teknoloji şirketleri kapitalizme etkisi08:38 - Yapay zekanın beyaz yaka işlere etkisi12:03 - Yapay zekanın istihdama etkisi16:00 - Moravec paradoksu17:25 - Dreame Ev Robotu18:50 - Diplomanın öneminin zayıflaması23:50 - Yapay zekanın becerilerinin hızlı gelişimi25:27 - Jevons paradoksu28:20 - Yapay zeka mevcut toplumu nasıl etkileyecek?30:45 - Ev genci krizi32:18 - Türkiye'de istihdamın geleceği36:50 - Kamu istihdamı öne mi çıkacak?41:08 - Büyük güç mücadelesinin teknoloji yarışına etkisi44:00 - Demokrasinin sonu mu geliyor?48:12 - Verimliliği tekrar düşünmek51:10 - Kapanış

Aydınlanmanın merkezi ve bir zamanların küresel gücü Avrupa neden geri kaldı? Stablex'in katkılarıyla Ömer ve Yaşar, Ateş Ölçer'in yeni bölümünde bu soruyu masaya yatırıyor. Avrupa Birliği neden zayıfladı, Avrupa Birliği'nin sorunları ne, Avrupa Birliği gelecekte ne yapacak gibi sorularının yanıtlarını arıyorlar.00:00 - Giriş00:51 - Avrupa'da Atalet03:15 - Avrupa'nın Gerilemesi04:52 - Almanya'nın Geride Kalması06:35 - Venedikleşme Süreci09:12 - Nüfus ve İstihdam Sorunu12:22 - AB vs ABD En Büyük Şirketler15:31 - Çin'in DTÖ'ye Girmesi16:27 - Putin'in Güvenlik Konferansı Konuşması17:45 - iPhone Anı21:21 - Stablex22:20 - 2008 Ekonomik Krizi23:08 - Libya Krizi24:08 - Trump'a Gülen Almanlar25:40 - Rusya'nın Ukrayna'yı İşgali26:27 - Filistin Meselesi28:02 - Değişen Dünya30:56 - Rusya Düşman mı Fırsat mı?36:46 - Yeni Dünya Düzeni41:10 - Kapanış

Ateş Ölçer'in yeni bölümünde Ömer ile Yaşar iklim krizini konuştu. Bu videoda önce iklim krizinin geldiği noktayı masaya yatırdık, sonra “yeşil dönüşüm” denen sürecin aslında neyi hedeflediğini ve bu işin gerçek maliyetini konuştuk. Türkiye'nin rüzgârından güneşine, yeni teknoloji fırsatlarına kadar kimler kazanır, kimler zorlanır tartıştık. Son olarak da “Bu faturayı kim ödeyecek?” sorusuna yanıt aradık.Videoda öne çıkan başlıklar• İklim krizinin aciliyeti ve güncel emisyon verileri• Yeşil dönüşümün hedefi, kapsamı ve bütçe hesabı• Türkiye için fırsatlar: yenilenebilir enerji• Sorumluluk ve adalet: kim kirletti, kim temizleyecek?

Ateş Ölçer'in yeni bölümünde Ömer ve Yaşar, gündemlerine evliliği alıyor. Kendi kişisel hayatlarındaki soruları ve tartışmaları; küresel ve ulusal ölçekte düşen evlilik sayısı, artan boşanma oranları ve insanların evlilik kurumundan giderek uzaklaşması trendleriyle birleştiriyorlar. Bu gelişmelerin arkasındaki sebepleri irdeliyorlar. Keyifli seyirler dileriz.

Ateş Ölçer'in yeni bölümünde Ömer ve Yaşar, Çin'i masaya yatırıyor. Son 50 yılda devasa bir büyüme kaydeden ve önce dünyanın üretim üssü, son zamanlarda da teknolojik inovasyon merkezine dönüşen Çin'in dünyadaki ağırlığı artıyor. Askeri gücü, jeopolitik çıkarları ve kültürel nüfuzu bu paralellikle seyrediyor. Peki, bu gidişat sürdürülebilir mi? ABD, Çin'i nasıl engelleyecek ve baskılayacak? Çin'in içerisindeki problemler ne? 21.yüzyılın süper gücü kim olacak? Ömer ve Yaşar tartışıyor.00:00 - Giriş01:54 - Çin'in Büyüme Rakamları03:37 - 2000 Yıllık Ekonomi Tarihinde Çin'in Yeri04:14 - Askeri Harcamalar05:25 - Hindistan - Pakistan Savaşı'nda Çin Uçaklarının Rolü06:21 - Çin'in Elektrikli Araba Markaları06:45 - Çin ve Lityum İyon Batarya Dominasyonu07:19 - Bilim ve Akademide Çin09:06 - Çin'deki Genç İstihdam Sorunu09:34 - Çin'in Büyümesinin Sonuçları10:29 - Jeopolitik ve Uluslararası Sistem16:54 - ABD Çin'i Nasıl Çevreliyor?18:16 - Trump19:33 - Liberal Düzen Kime Yarıyor?23:14 - Çin Nasıl Başardı?24:10 - Uçan Kazlar Modeli25:00 - Fikri Mülkiyet Hırsızlığı25:49 - Teknoloji Savaşı26:16 - Enerji27:39 - Çin Neden Hegemon Olamaz?31:36 - Kuşak Yol Projesi ve Çin'in Altyapı Yatırımları32:56 - Stable Coin33:54 - Çin'in Elinde Tuttuğu ABD Varlığı34:14 - Midas35:51 - Çin'in İç Dinamikleri42:11 - ‘The New China Playbook' - Keyu Jin44:27 - Çin Komünist Partisi'nin Rolü46:27 - Eyaletler Arası Rekabet48:09 - Deng Xioping ve Xi Jinping49:52 - Çin Süpergüç mü?51:03 - Aşağılanma Yüzyılnın Çin Üzerindeki Etkisi53:02 - Güney Çin Denizi54:21 - ASEAN Ülkelerinin Tavrı55:04 - Hindistan56:13 - Çin'in Önündeki Engeller 58:55 - Çin Modeli1:02:35 - ‘Liberal Backlash'1:04:00 - Düzen Toplumu1:05:11 - Batı Düzen Toplumunu Kabul Eder mi?1:07:13 - 21. Yüzyıl Çin'in mi ABD'nin mi Yüzyılı Olacak?1:07:36 - Son

Ömer ve Yaşar Ateş Ölçer'in bu bölümünde sosyal medya, yapay zeka ve "beyin çürümesi" kavramını konuştu.

Ömer ve Yaşar Ateş Ölçer'in bu bölümünde moderniteyi ve Türkiye'de modernleşme sürecini tartıştı.

Stosunek do pluralizmu politycznego, do procedur wyborczych, do roli cnót obywatelskich, do roli jednostki w życiu wspólnoty, do roli religii w życiu zarówno jednostki, jak i wspólnoty – to wszystko i wiele innych czynników dzieli współczesne demokracje liberalne od demokracji antycznych. A przecież wszędzie słyszymy, że współcześnie dominujący model ustrojowy wywodzi się z antycznej Grecji, ewentualnie z republikańskiego Rzymu. Ile w tym jest prawdy? Czy starożytny Ateńczyk bądź Rzymianin odnaleźliby się w dzisiejszych realiach ustrojowych?

Ateşkes bozuldu. ABD günlerdir İran'ı ağır bir surette bombalıyor. Buna mukâbil İran da gözüne kestirdiği ABD üslerini füze ve dronlarla vuruyor. Bu manzarayı savaşın yeniden başlaması olarak değerlendirmek yanlış olmasa da hayli eksik kalacaktır. Evet savaş yeniden başladı başlamasına; ama bu artık yeni bir safhaya işâret ediyor.

Ateş Ölçer'in yeni bölümünde Ömer ve Yaşar yalnızlığı konuştu. Neden yalnızız? Yıllar geçtikçe insanlar daha da mı yalnızlaşıyor? Yalnızlığın sebepleri neler? İnternet bizi yalnızlaştırdı mı? Sorularının ve daha fazlasının cevapları bu videoda.

SALMOS 53-54Hoje, saímos da contemplação da loucura daqueles que vivem como se Deus não existisse para entrar no refúgio de uma oração confiante diante da traição, consolidando a verdade de que o Senhor vê a tolice dos ímpios e defende a causa do necessitado. O salmo 53 narra a Loucura do Ateísmo Prático e a Corrupção Humana. Em termos quase idênticos ao Salmo 14, Davi declara que o tolo diz em seu coração que não há Deus, descrevendo uma humanidade onde todos se desviaram e se tornaram imundos. Ele expõe o pavor repentino que virá sobre os perseguidores e encerra ansiando pela salvação que virá de Sião para restaurar o povo. O salmo 54 relata a Oração por Socorro e a Certeza do Livramento. Escrito quando os zifeus traíram Davi e revelaram seu esconderijo a Saul, este salmo é um apelo urgente para que Deus o salve pelo Seu nome e o vindique pelo Seu poder. Em meio à ameaça de homens violentos que não põem a Deus diante de si, o salmista faz uma virada de fé, declarando que o Senhor é quem o sustenta, e promete oferecer sacrifícios voluntários de louvor porque Deus o livrou de todas as tribulações.#Discernimento #Oração #Sustento

Ateş Ölçer'in yeni bölümünde Ömer ve Yaşar, zor bir konuyu masaya yatırıyor. Hamas neden saldırdı? Hedefine ulaştı mı? İsrail, savaşın kaybedeni mi? Gelecekte bizi ne bekliyor? İsrail - Filistin krizi nasıl bir noktaya evrilir? Bu sorular ve daha fazlası etrafında Ömer ve Yaşar tartışıyor.

Ömer ve Yaşar, Ateş Ölçer'in 31. bölümde Red Pill, yani kırmızı hap felsefesini masaya yatırıyor. Gittikçe daha fazla genç erkeğin benimsediği kırmızı hap felsefesinin bu albenisinin arkasında sebepler neler? Kırmızı hap gerçekten bir kurtuluş reçetesi mi yoksa erkekleri belirli dar kalıplar etrafında düşündüren bir çerçeve mi? Red Pill gibi ideolojilerin yaygınlaşmasının arkasındaki sosyal faktörler neler? Red Pill Haklı Mı? Erkekligin Kurtuluşu Kırmızı Hapta Mı? videosu yayında.

Ömer ve Yaşar Ateş Ölçer'in yeni bölümünde Kemalizmi ve Kemalizm eleştirilerini masaya yatırıyor. Post-Kemalizm olarak adlandırılan dönemin kurucu iktidarı ve ideolojisiyle hesaplaşma hareketini değerlendiriyor. Post-post Kemalizm tartışmalarına değiniyor. Kemalizm eleştirileri haklı mıydı? Kemalizmin tasfiyesi demokrasi getirdi mi? Kemalizm ne demek? Mustafa Kemal Atatürk ne anlama geliyor? Ömer ve Yaşar bu soruların cevabını beraber arıyorlar.00:00 Kemalizm tartışmasının başlangıcı00:26 Post-Kemalizm ve Türkiye çalışmalarında yeni arayışlar01:01 Mustafa Kemal Atatürk ve Kemalizmin demokrasi ve kalkınmaya etkisi01:13 Post-Kemalizm kavramının açıklanması ve eleştirisi01:32 Post-Kemalist paradigmanın özellikleri ve eleştirileri01:35 1908-1950 dönemi İttihat ve Terakki ile Kemalizm arasındaki süreklilik02:06 Post-Kemalist eleştiriler: Laiklik, azınlıklar ve otoriterlik02:43 Post-Kemalizm ve Türkiye'deki ulus-devlet eleştirisi03:01 1990'lar ve 2000'lerde Türkiye'deki liberal ve AB yönelimleri05:02 2000'lerin başında post-Kemalist paradigmanın güçlenmesi05:59 Türkiye'deki askeri vesayet ve Kemalist paradigma06:48 Post-Kemalist eleştirilerin 2000'lerdeki ittifaklar ve etkileri07:46 Türkiye'deki darbe ve vesayet dönemleri ile Kemalist eleştiriler08:41 2010 referandumu ve post-Kemalist paradigmanın çöküşü10:26 2010 sonrası Türkiye'deki demokratikleşme ve otoriterleşme12:26 2010 referandum ve sol liberal aydınların sorumluluğu13:02 Türkiye'deki sürekli kutuplaşma ve post-Kemalizmin etkisi13:20 Post-Kemalizmin temel varsayımlarının sorgulanması14:50 Kemalist rejimin eleştirileri: Muhafazakarlar ve Kürt meselesi16:01 Atatürkçülük ve Kemalizmin farklılaşması16:43 Kemalizmin toplumdaki meşruiyeti ve eleştirisi17:39 Kemalist rejimin başarısızlıkları: Azınlıklar ve otoriterlik18:48 Kemalizmin temel nosyonları: Milli bağımsızlık ve laiklik20:45 Kemalizmin tarihsel bağlamı ve devrimci niteliği22:00 Mustafa Kemal'in realist yaklaşımı ve Kemalizmin tanımlanması24:10 Kemalist devrimlerin toplumsal ve siyasal etkileri26:20 Post-Kemalist eleştirilerin günümüze etkisi27:50 Türkiye'nin güncel sorunları ve Kemalizmin çözüm olup olamayacağı29:20 Türkiye'deki sosyopolitik ve ekonomik sorunların analizi31:00 Türkiye'de demografi ve Suriyeli nüfusun etkisi33:00 Türkiye'nin jeopolitik konumu ve uluslararası ilişkiler35:00 Yeni nesillerin demokrasi ve hoşgörüye etkisi37:00 Türkiye'nin geleceği ve toplumun değişimi39:00 İzleyicilere çağrı ve video sonu

Show Notes Get on the DEFENSE waitlist: elizabethbenton.com/defense-app/ For four years I could have told you, honestly, every right thing I was doing with my health. Ate well. Ate protein. Didn't binge eat. Didn't drink. Worked out. Active. Slept. Every word of it true. And nothing was getting worse. My weight was stable. My habits were consistent. No crisis. Nothing going wrong. Which turned out to be part of the problem. Because when nothing is going wrong, you don't stop to check anything. You just keep going. And I'd been just keeping going for four years without actually asking whether going was the same thing as getting somewhere. Then, around the Fourth of July, we took the kids to the ocean. A friend brought inner tubes tied to a bucket of rocks meant to anchor them so the kids couldn't get pulled out by the tide. Hours in, another friend walked over and said, hey, did you know these aren't tied to anything? Everything looked fine. The tubes were floating. The kids were on them. And the rope had been untied for who knows how long. That is the whole episode. This is a conversation about the thing that saved you becoming the thing that stops you. About the record of everything you've already done quietly turning into the reason you don't go further. Not because you're lazy. Not because you gave up. Because you started measuring backward and forgot to keep measuring forward. In this episode: The two ways we measure ourselves, and which one keeps saying yes for years past the point where it should have stopped being the question Why doing the right things is not the same as making progress The exact moment I stopped being able to pretend the rope was still tied for me Some seasons are meant to be temporary, and mine had been four years Three examples of this pattern outside of health (drinking, money, movement) so you can see it in your own life Why this honesty is a tool, not a weapon, and what "coulda, shoulda, woulda" costs you The both/and that most of us think we have to pick between, and why maturity is holding both The one question to ask about one area of your life this week If you're realizing the version of this for you isn't fat loss, and it's some other area of your life where you've been measuring backward for a long time, DEFENSE is the coaching program I built for exactly this. It's not for people who need to start over. It's for people who have done a lot of the right things and are ready to be honest that doing the right things is not the same as making progress. Check the rope. Not because you have failed. Because that is what honesty is for. Get on the DEFENSE waitlist: elizabethbenton.com/defense-app/

O Fruto do Ateísmo & O Fruto da Fé - Leandro Alves (Salmos 14 - Série: Orando e Vivendo Salmos) by FAMÍLIA DOS QUE CREEM

[French: Four hundred and five – There’s no such thing as ‘impossible’] Not even a new studio with strange new buttons can stop you from hearing some of the newest, hottest music in languages that aren’t English. Michael and Io line up a host of brand-new tunes that will make you want to dance, sing and bop along. However, they’d appreciate if artists could check in with them before announcing their tour dates. Liked a particular track? Click the link to check out the video. And don’t forget to follow across social media: Facebook | X (Twitter) | Threads Playlist Ditonellapiaga – Businessman [Italian]        Ben Chalatit – Spotlight [Thai]        Helene Fischer – Heute Nacht [German: Tonight]        Doljin – Ushөө Yamar Depression!? [Mongolian]        Mery Spolsky – Manekiny (Kontrola W) [Polish: Mannequins]        babble2babble: French Angèle – Dis-le [Say it]        Céline Dion – Bonjour, Pardon, Merci [Hello, Excuse me, Thank you]        Ado – Love me forever! [Japanese]        Ayau – QYZĞANAMYN [Kazakh: I AM JEALOUS]        Emrah Karaduman & Güliz Ayla – Ateşle Barut [Turkish: Fire and Gunpowder]        The post Quatre cent cinq – Impossible n'est pas français appeared first on babble POP!.

Sydney Barangaroo'da bulunan Watermans'ın genç ‘Tatlı Şefi' (head pastry chef) Beyza Ateş, bize kısa zamanda nasıl şehrin önemli mekânlarında çalıştığını anlattı…ÖNE ÇIKANLARTürkiye'de lisede aşçılık okumayı seçen ve o dönemde ulusal ve uluslararası ödüller kazanmaya başlayan Beyza Ateş, lise eğitiminin hemen ardından Avustralya'ya gelmiş…Avustralya'nın çokkültürlü hayatının avantajını kullanan Ateş, burada dünya mutfağının lezzetleriyle tanışıp, bilinen restoranlarında çalışıp, kendi yaratıcılığını da kullanarak kendi ürünlerini sunmaya başlamış.Aşçılık hayaline 8 yaşında başladığını ve bu yolda ailesinin desteğini aldığını anlatan Beyza Ateş'in Sydney çalıştığı ilk mekanlar, Somer Sivrioğlu'nun modern Türk mutfağını tanıttığı ünlü restoranlar Efendy ve Anason olmuş.SBS Türkçeyi Salı hariç hafta içi her gün dinleyebilirsiniz.Bizi ayrıca Facebook'tan takip edebilirsiniz. Podcastlarımızı dinlemek ve bizi takip etmek için: https://podfollow.com/sbs-turkish

Sağduyu programında Tarık Çelenk'in konuğu akademisyen Hülya Adak oldu. Programda Türk edebiyatının ve düşünce tarihinin en önemli isimlerinden biri olan Halide Edip Adıvar'ın uluslararası çalışmaları, Hindistan seyahati, Gandhi ve Nehru ile temasları, bağımsızlık mücadelelerine etkisi ve az bilinen eserleri ele alındı. Hülya Adak, Halide Edip'in Inside India, Ateşten Gömlek, Sinekli Bakkal, Yeni Turan ve Seviye Talip gibi eserlerini değerlendirirken, yazarın kadın hakları, demokrasi, bağımsızlık, şiddetsizlik, modernleşme ve Türk düşünce hayatına yaptığı katkıları anlattı. Programda ayrıca Halide Edip'in Hindistan bağımsızlık hareketi üzerindeki etkisi, uluslararası akademik çevrelerdeki yeri ve günümüzde yeniden keşfedilen eserleri de kapsamlı şekilde değerlendirildi. Tarık Çelenk ve Hülya Adak, Halide Edip'in yalnızca bir romancı değil, aynı zamanda dünya çapında etkili bir entelektüel, düşünür ve siyasal figür olduğunu vurguladı. Learn more about your ad choices. Visit megaphone.fm/adchoices

Resumen de la semana 23 del 2026 y lo que se viene Curso Intensivo en Vivo | Junio 2026SWINGLAB 2026

When I was 11, I got bullied for two years straight. Ate lunch in a toilet stall. Cried before school every day. No friends.By 21 I was a millionaire. By 28 I'd made $40 million.That's not a coincidence and understanding the connection between those two things is the most important thing I've ever done for my business.In this video I share the exact mental model I use with my highest-level clients to help them find what I call their Drive Vacuum; the deep psychological fuel behind every goal you've ever had.When you find yours, motivation stops being a problem you have to solve. It becomes something you can't turn off.This one goes close to the bone for me.Watch it here on Youtube: https://youtu.be/HPWZd2Bv3q0

Resumen de la semana 21 del 2026 y lo que se viene Ahondamos en #dell #micron #bitcoin Curso Intensivo en Vivo | Junio 2026SWINGLAB 2026

What does life actually look like after eating disorder recovery? Not the Instagram version—the real, honest truth. Today, on my youngest son's 8th birthday, I'm sharing the profound lessons recovery has taught me about life, motherhood, building a business, and navigating the beautiful mess of being fully human. These aren't platitudes or recovery clichés—they're hard-earned truths from someone living freely on the other side. In this deeply personal episode, you'll discover: Why your perspective determines whether thoughts become prison or power How fear reveals inexperience, not inability The recovery superpower that changes everything Why everything (yes, everything) is temporary The liberation of becoming your own rescue How to stop wasting your most precious currency Why healing happens through action, not perfection How your recovery creates ripples that save other lives For the woman wondering if recovery is worth it—this is your answer. THE BIRTHDAY REVELATION Yesterday, we celebrated my son turning 8. As I watched him blow out his candles, I got emotional thinking about all the birthdays I was present for him but not for myself. But more than that—I started reflecting on everything recovery has given me beyond just freedom from food noise. Wisdom about life, relationships, business, and what really matters. These 8 lessons aren't just about recovery—they're about living fully awake in your own life. LESSON 1: YOUR PERSPECTIVE CAN BE YOUR POWER OR YOUR PRISON During my disorder: My appetite = my failure. Family dinners = battlegrounds. My changing body = what I should fear above all other things. Now: My sons appetite (and mine)= health. Dinners = connection. His growth = beautiful unfolding. The truth: Your perspective shapes everything—how you see situations AND how you let others' opinions affect you. Eleanor Roosevelt was right: No one can make you feel inferior without your consent. Recovery teaches you to withdraw that consent and choose empowering perspectives. Your thoughts can be the walls of your prison or the wings of your freedom. LESSON 2: FEAR COMES FROM INEXPERIENCE, NOT INCAPABILITY Every time I was terrified to try something new in business—launching programs, raising prices, speaking—it wasn't because I couldn't do it. I just hadn't done it yet. The eating disorder convinced me I was incapable of eating intuitively, resting without guilt, taking up space. But I wasn't incapable—I was inexperienced. Every fear about recovery isn't proof you can't do it. It's proof you haven't experienced it yet. The only way through inexperience is experience. LESSON 3: RADICAL HONESTY IS YOUR RECOVERY SUPERPOWER For years, I lied constantly: "I'm fine" (when dying inside) "I don't care about food" (when it consumed my thoughts) "Recovery is easy" (when it felt impossible) But dishonesty keeps you sick. Honesty sets you free. Being honest with my kids about needing rest. With clients about what recovery requires. With myself about what wasn't working. That radical honesty—about what you want, need, feel, and what must change—becomes your greatest recovery tool. LESSON 4: EVERYTHING IS TEMPORARY—THE GOOD AND THE HARD The hard seasons pass: Teenage drama, business struggles, recovery setbacks. The beautiful moments pass too: My son's 8th birthday will never come again. Your eating disorder feels permanent when you're in it. Recovery struggles feel endless. But they're not. Recovery game-changer: Never ruin a good day thinking about yesterday's mistakes. One slip-up used to destroy my entire week. Now I know—yesterday's choices don't determine today's possibilities. Everything is temporary. How do you want to spend this temporary time? LESSON 5: YOU ARE YOUR OWN RESCUE This sounds harsh but it's liberating: No one is coming to save you from your eating disorder. No perfect therapist, magic moment, or external circumstance. The beautiful flip: You have everything you need inside you already. You don't need to wait for someone else to fix, validate, or give you permission to heal. You are the one you've been waiting for. Your recovery is your responsibility—and that's your power. LESSON 6: TIME IS YOUR GREATEST CURRENCY Building a business while raising kids taught me: Time is the only thing you can't make more of. I volunteer time for causes I believe in. Invest time in relationships that matter. Spend time on fulfilling work. But I refuse to waste time on: Diet culture Food obsession Body hatred Disorder behaviors Every minute in your eating disorder is a minute you can't spend living your actual life. LESSON 7: HEALING HAPPENS THROUGH ACTION, NOT PERFECTION My kids don't grow in perfect straight lines. Some days they're wise beyond their years, other days they melt down over socks. Recovery is the same. Some days you feel free, others you struggle with old thoughts. The key insight: You can't think your way to recovery. You have to live your way there. I didn't positive-think my way to food freedom. I acted my way there: Ate when I didn't want to Rested when it felt wrong Took up space when I wanted to shrink Your thinking changes to match your actions—not the other way around. LESSON 8: YOUR RECOVERY RIPPLES INTO THE WORLD When you recover loudly, you keep others from dying quietly. Your recovery matters beyond just you: Every woman who realizes she's not alone Every mother who models food freedom for her daughter Every person who chooses life over disorder Share this podcast. Share your story. Recover loudly so others know freedom is possible. THE TRUTH ABOUT LIFE AFTER RECOVERY As I tucked my 8-year-old in last night, he said, "Mom, this was the best birthday ever." I realized—I was fully present. Not calculating cake calories. Not worried about photos. Not planning tomorrow's restriction. That's the truth about life after recovery: You get the gift of being present for your own life. You get to: Show up fully for your kids Build businesses from passion, not perfectionism Love people without keeping score Take up space without apologizing Live without constant internal negotiation KEY QUOTES

In this profound exploration of Matthew 22:1-14, we examine Jesus's parable of the wedding feast—one of the most theologically dense teachings in Scripture. This parable reveals the magnificent scope of God's gospel invitation extended to all humanity, the tragic reality of human rejection, and the sovereign grace that ensures God's purposes will not be thwarted. Through the imagery of a royal wedding banquet, Jesus addresses the religious leaders who challenged His authority while simultaneously unveiling timeless truths about salvation, election, and the nature of the Church. This episode unpacks the parable's layers of meaning, from the universal call of the gospel to the particular grace of election, equipping believers to understand both the urgency and the sovereignty of God's redemptive work. Key Takeaways The Universal Gospel Call Is Genuine and Urgent: God's invitation to salvation goes out indiscriminately to all people, regardless of ethnicity, social status, or moral condition. This external call is sincere, well-meant, and accompanied by genuine offers of grace. Human Rejection Is Willful and Culpable: The parable demonstrates that humanity's refusal of God's invitation is not due to insufficient information but to volitional rebellion. This rejection often progresses from indifference to active hostility against God and His messengers. God's Sovereign Purposes Cannot Be Frustrated: Despite widespread rejection, the wedding hall will be filled. God's redemptive plan includes the expansion of His covenant community beyond ethnic Israel to include Gentiles from every nation. The Wedding Garment Represents Imputed Righteousness: The garment required for the feast symbolizes the righteousness of Christ, received by faith alone, not earned through human effort. This illustrates the doctrine of justification by grace through faith. The Visible Church Contains Both Genuine and False Believers: The parable warns that not all who hear the gospel and enter the visible church possess true saving faith, distinguishing between the external call and the internal, effectual work of the Spirit. Eternal Punishment Is Real and Conscious: The parable's conclusion soberly affirms the doctrine of eternal, conscious punishment for those who reject Christ, depicted as "outer darkness" with "weeping and gnashing of teeth." "Many Are Called, But Few Are Chosen": This foundational statement maintains the biblical tension between the universal external call of the gospel and the particular, effectual call of God that sovereignly draws the elect to salvation. Key Concepts The Nature of the Gospel Call: External and Effectual Reformed theology has carefully distinguished between two aspects of God's call. The external or general call is the sincere proclamation of the gospel to all without distinction, inviting everyone to faith and repentance. This call is genuine on God's part—He truly offers salvation to all who hear. However, due to total depravity, the natural person will not respond to this call on their own. The internal or effectual call is the sovereign, irresistible work of the Holy Spirit by which the elect are regenerated, have their wills renewed, and are infallibly brought to saving faith. This distinction preserves both human responsibility (we are culpable for rejecting a genuine offer) and divine sovereignty (God alone saves by His grace). The parable beautifully illustrates both realities: servants genuinely invite all they find on the highways, yet the King ultimately determines who is properly clothed for the feast. The Wedding Garment and Justification by Faith Alone The wedding garment represents one of the parable's most critical theological elements. In ancient Near Eastern culture, hosts often provided garments for wedding guests, making the lack of proper attire inexcusable. Theologically, this garment symbolizes the righteousness of Christ imputed to believers—a righteousness not produced by human effort but received through faith alone. This directly confronts any notion of works-righteousness or the idea that we can stand before God based on our own moral achievements, religious observances, or church membership. The man without the garment represents those who presume to approach God on the basis of their own righteousness rather than Christ's alien righteousness. His speechlessness before judgment illustrates that on the last day, no one will successfully argue their case on grounds of personal merit. This underscores the Reformation principle of sola gratia and sola fide—salvation is by grace alone through faith alone, clothing us in a righteousness that is entirely Christ's. The Tension Between Universal Call and Particular Election The parable's conclusion—"many are called, but few are chosen"—encapsulates one of theology's profound mysteries. This statement places two realities side by side without resolving the tension philosophically. The invitation truly goes to all (universal call), yet only some respond savingly (particular election). Reformed theology maintains this biblical tension rather than collapsing it in either direction. We don't limit the external call only to the elect (hyper-Calvinism), nor do we make the internal call dependent solely on human decision (Arminianism). Instead, we affirm that the gospel invitation is genuinely universal while the effectual drawing is sovereignly particular. This means Christians can proclaim unreservedly, "Christ has died for you" to any person, knowing the offer is sincere, while simultaneously trusting that God will infallibly save all His elect through that proclamation. Memorable Quotes "The most scandalous and tragic thing that could happen at a wedding or a wedding banquet is that nobody shows up. The guests don't come. Or in fact, not only do they not come, they don't want to come—they burn the invitations." "You don't bring anything to your salvation except the sin that made it necessary." "Many a man in this world will silence his own conscience with many a fair excuse. But in that day, there will be no excuse, no plea, no delay." - William Perkins Full Episode Transcript [00:00:58] Jesse Schwamb: Welcome to episode 493 of The Reformed Brotherhood. I'm Jesse, and this is the podcast where we will talk about every single parable. Hey, brothers and sisters. So when was the last time that you were at a wedding? I think weddings are one of the most glorious of all kinds of human events and celebrations, and I think the solemness of the vows and the promises that are exchanged between a man and a woman in marriage in that ceremony, or maybe only equaled by the joy of those same vows and promises. And of course, the whole point of coming together to celebrate a, a wedding. Is to make that joy consummate and complete by having others participate in it. The seeing the union of a man and a woman become one, the excitement of that love expressed in promise and commitment. It's an incredible thing. And I was thinking about this recently because our wedding invitation is actually framed in, in our living room because one of the guests that we invited gave that to us as a really thoughtful gift. And so our wedding ceremony and the party that followed, and it was a. Amazing and awesome party, especially thanks to my in-laws and my parents who generously made sure that that was possible was an exceptional event that we still talk about all the time. Actually, you know, in my wedding when we had this grand kind of wedding banquet afterwards, we had a friend of ours who actually performed the song that we danced to on grand piano and sang for us, which is amazing. We had a DJ in one room and we had a live jazz band in another, and I specifically recall. That when we left late in the evening, my new wife and I, that there were still people on the dance floor having a good time. And I thought, this is the way it's supposed to be. I mean, this is a wedding. This is a wedding banquet. [00:02:58] Why No One Comes [00:02:58] Jesse Schwamb: And so it also made me think recently, especially as we find ourselves in Matthew chapter 22, continuing to look at all these incredible parables that Jesus gives to us, that perhaps the most scandalous and tragic thing that could happen at a wedding or a wedding banquet is that nobody shows up. The guests don't come. Or in fact, like not only do they not come, they don't want to come, they burn the invitations. They wanna have nothing to do with the celebration or the ceremony itself. And so Jesus has been doing all of this teaching that we've been tracking, and he's been responding to these leaders in the Jewish community, the people we call the Pharisees and the scribes who have challenged his authority. And he's been progressing in the way that he's almost ratcheting up the language that he's using, the indictments that he's bringing to them. And now he's about to bring in weddings and specifically the wedding banquet. And that is where we're gonna find ourselves in a Matthew Chapter 22. Now, by the way, I should also mention that because my wife is super popular lady and super lovable. We had a pretty large wedding. I think we had over 200 guests, and so. Because my father-in-law is retired military, we were actually able to have our whole wedding banquet, our whole celebration and party on a local army base. But because of that, it meant that before you could actually get onto the base, all of our guests. Had to be searched. So it's nothing like, you know, basically just shaken down your wedding guests before they show up. So that also was super fun.  [00:04:32] Reading Matthew 22 [00:04:32] Jesse Schwamb: But let's go to the scriptures, everybody. So here's Matthew chapter 22. Uh, listen to this as we take a look at what Jesus has to say and why he brings in weddings. Actually, it might be helpful to say or to give you something, rather to listen to or listen for before you even hear me read the scriptures because. This parable of this wedding banquet, it is definitely one of the most theologically dense parables in the entire synaptic tradition. It is set like we've been saying within the final week of Jesus' ministry in Jerusalem, and it's embedded in the sequence of confrontational exchanges that he's having with the Jewish leadership because they have challenged his authority. And so as you listen to this being read, I want you to clue in, key in as they say to a couple of things. See if you can find the, like the Christological proclamation in this. There's a, a covenantal poll. I think there's some sociological instruction and there's an eschatological warning. All of this happens as is Jesus's jam in the short span of several verses where he illuminates all of these principles of the sovereign grace of God and the summons of the gospel. Total depravity and culpability of this, these rebellious people who refuse the call, the historical judgment of God upon the covenant breaking Israel. And then of course, the subsequent expansion of that covenant into the community include to include the Gentiles. All of this is happening. In this parable, and so I want you just to listen for that as we together read. Or in my case, I guess I just read, especially if you're driving, do not read the parable that begins in the first part of Matthew chapter 22. Here's the word of God. And Jesus answered and spoke to them again in parables saying The kingdom of heaven may be compared to a king who gave a wedding feast for his son, and he sent out his slaves to call those who had been called to the wedding feast and they were unwilling to come again. He sent out other slaves saying, tell those who have been called. Behold. I have prepared my dinner, my oxen and my fon livestock are all butchered and everything is ready. Come to the wedding feast. But they paid no attention and went their way, one to his farm, another to his business, and the rest seized the slaves and mistreated them and killed them. But the king was enraged and he sent his armies and destroyed those murderers and set their city on fire. Then he said to his slaves, the wedding is ready, but those who were called were not worthy. Go, therefore, to the main highways and as many as you find there, call to the wedding feast. And those slaves went out into the streets and gathered together all they found both evil and good, and the wedding hall was filled with dinner guests. But when the king came in to look over the dinner guests, he saw a man there who is not dressed in wedding clothes, and he said to him, friend, how did you come in here without wedding clothes? And the man was speechless. Then the king said to the servants, bind him hand and foot and throw him into the outer darkness. In that place, there will be weeping and gnashing of teeth for many are called, but few are chosen.  [00:07:50] Parable Context [00:07:50] Jesse Schwamb: Wow. So what an incredible. Story, what an incredible foundation or rubric or context in which so many rich theological concepts and pastoral concepts, doctrinal concepts are given to us from Jesus. And you'll notice that of course, chronologically here, this parable is following the parable of the two sons and the parable of the wicked tenants. Those are the vine growers that we were talking about over the last several episodes. And this one rounds everything out. It forms like a triptych of rejection parables directed against these chief priests and the Pharisees who keep coming after Jesus and his authority. And Matthew signals this kind of escalating tension. The Jewish leaders are now explicitly seeking to arrest Jesus. And Jesus responds not by treating their, not by retreating, of course, but by intensifying his indictment in this parabolic form. And here's where we arrive in Matthew 22. It's interesting to me, of course, that this is the approach that Jesus takes. He has already conveyed these two great stories, and at the end of the last one, Tony and I spoke about how this was where at least Matthew explains to us very directly that the, the Pharisees and the scribes, they understood, they discerned that Jesus was speaking about them, and yet Jesus says, I'm not done yet. I've got one more. And this is the culmination of all the things that he's been saying. And it starts again in verse one with Jesus saying, and again, he spoke to them in a parable. You know, it signals that the parable itself is still a reply. Not to a verbal question at this immediate moment, but to this ongoing posture of rejection exhibited by the religious leaders. You notice that what Matthew says here is very, I think, theologically significant in light of where Jesus explains that the parables both reveal and they conceal their instruments of divine judgment upon heart and hearts, even as they illuminate those with ears to hear. This is why I think it's just so important that as Christians. Even as we study God's word, as we participate in it, so to speak, as we let it read us, that we come with this posture of prayer, that we desperately need God's Holy, holy, holy Spirit to illuminate for us what the scriptures say, to lead us into the paths of righteousness and judgment, which are present in the scriptures, so that we may understand them with these spirit-filled eyes, with a spirit enabled brain with ears that have been unstopped by the spirit. So these parables are the mode by which Christ simultaneously honors and judges his audience. He shows indirectly what it would've been of no use to state plainly. And so the parable form itself is really part of the message here. I think that's something hopefully you picked up as we've been processing them all together, that Jesus opponents cannot arrest what they cannot fully comprehend, yet their incomprehension is itself their condemnation, right? This is, this is the mystery. Of the gospel of what God does, where there is this outward and full unbiased external call, and yet there is something that is efficacious by the power of the Holy Spirit for those whom God has chosen and called to himself so reformed to eus. Are attentive to the authorial intent in historical situatedness of each thing that Jesus says. That's one of the things I think is great about the way in which we kind of have organized our theological perspective and these parables function as a prophetic oracle of judgment. And certainly that's like in an Old Testament accent. I mean, that's the Old Testament jam. It's an Old Testament lawsuit kind of John. It's like law and order. If law and order were Moses, were doing it right. So notice that again, as Tony and I've said so many times before, what I kind of always find so phenomenal about these parables is that often we think of parables as having the main object of being a noun of some kind. It's a person, it's a place. It's a thing that is sometimes the case, but more often than not, it's one of those nouns associated with a verb.  [00:11:59] Kingdom And The King [00:11:59] Jesse Schwamb: And so we get that in verse two. The kingdom of heaven may be compared to what? To a king who gave a wedding banquet for his son. And so it implies that the kingdom is being revealed and likened in a definitive act. We got verbs, loved ones. This is the classic. The ultimate, God does all the verbs because you're gonna hear her over and over again. God is going out. God is giving. God is seeking. God is going after, and these verbs are really the center of the parable itself. It's not just that it's the wedding banquet as maybe the title in your scripture gives you, but it's more about this giving of this event and it's preparing of this grand feast. And so the recurrence of this allegory seemed, I think, pretty straightforward to us. The the king is God, the Father, the Son is Christ, and the wedding banquet, which by the way in the Greek here is plural, is really emphasizing that it's a totality of an occasion. This is the Messianic feast. This is the eschatological consummation of the Covenant of Grace. And that image imagery draws like so deep from this Old Testament well and background of God as the husband and the bridegroom of Israel. Again, how lovely and amazing for Jesus and his thorough knowledge of the scriptures to draw in something that the audience would've been like, yes, I know what you're talking about. I'm totally down with that. And so the son's wedding is therefore not some kind of like incidental entertainment. It is the central event of all history, the installation of the Messianic king and the gathering of his bride. And of course, the people hearing this would've immediately gravitated toward that. I think they would've leaned in maybe even like smiled or smirked at one another, knowing that this was now all that veiled. What Christ was drawing on here was the classic presentation. Of the family of God represented in the children of Israel itself, being drawn back into consummate harmony with God the Father, where there was peace and unitedness, and a celebration of this fact that all things were now made and brought together, that God was restoring and bringing all those back to himself in his true and true kingdom that could not be thwarted. So the fact that the king gives the banquet, prepares it, sends servants, selects the guests, underscores this incredible modernistic character of salvation. I think it's impossible to miss here that God is literally doing all the verbs. The initiative at every point is divine. There's no hint here of synergism. The guests do not arrange their own invitations, literally. And so that's why in verse three, we see God, he sending out his servants. And of course that's a familiar theme. It should be to us. If you've been tracking with us the last several parables we've been speaking of because the servants represent the prophets of the Old Testament and subsequently the apostles and the ministers of the word. The invitation had already gone out to quote those who were invited. So it's this perfect passive parable in the Greek, it's, it's indicating a prior and standing invitation. This is the external or general call of the gospel going out through the preaching of the word. And notice that there is always a response. Even here, Jesus moves directly and quickly to here's what the response was. In other words, as the scripture has told us that God's word never goes out in returns void, there's always, as it were, a response here, that's illustrated for us very directly because the response is not so good.  [00:15:32] Invitation Refused [00:15:32] Jesse Schwamb: I mean, this is what would, this is horrible like wedding etiquette. They were not willing to come. And this verb I think is critical because it's volitional refusal. It's not mere ignorance. And reformed theology is insistent here against any kind of constellation that makes man's rejection of the gospel. A matter of insufficient information or circumstances we know better, right? We as people should know that we as Christians who have been changed, know that the natural man here is not natural, merely because he lacks the certain kind of information as if he could be restored or regenerated or reformed if we just knew more things. The will is in bondage to sin. And so as the Westminster Confession, faith says, man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation. This is classic Jonathan Edwards, like, you don't bring anything to your salvation except the sin that made it necessary. For some reason in my head, I said that with kind of a, a weird, almost like southern attitude, which I did not mean to convey. But the point is that this refusal is total, it's willing, it's culpable, it's damnable, it's precisely that, which makes it all the more grievous. The invitation is genuine, the refusal is genuine, and the guilt here is entirely real. So the invited in verse three, represent all of Israel. I, I would say like particularly the leaders here, Tony and I have been talking about the responsibility of these, these leaders in particular to, of course, lead Shepherd, grow these people in faith and a love toward God in a way that is toward freedom and now toward more conviction around extraneous rules or heavy burdens that they set up for them that they cannot perform. And so we have these leaders who had received the covenantal promises and the prophetic witness. I mean, that's like classic Romans nine. The rejection of the servants echoes the pattern of prophetic persecution throughout all of Israel's history. So this is sad stuff. It's a sad beginning to have this grand wedding feast prepared by this king for his son set in motion with the invitations already gone out. And essentially all of those who have been invited have Ally refused.  [00:17:49] Feast Is Ready [00:17:49] Jesse Schwamb: But what's so incredible about God and his loving kindness is still represented here in verse four. The king does not relent after the first refusal, which is remarkable. I mean, this is, again, going back to our proper understanding that we love because God first loved us. That love always leads to giving. And so therefore, God so loved the world that he gave his only son. And when did he give his son? At the fullness of time when we were still at enmity, when we were enemies with him still, he sent his son for us and he sends, therefore a second embassy with an even more urgent and elaborate message that he gives them. He puts into their mouth. And the feast, again, is not merely planned. It's prepared. It's ready. The oxen and fat and calves are images of this lavish like sacrificial celebration. Everything's all slaughtered. Everything is ready to go. Now, I don't know the last time you've been to like an epic feast. I do mean like epic over the top feast. I want you to look up something for me. When you have a chance, look up, just go to your browser of choice and type in shady maples smorgasbord. Now, I don't know if you know what a smorgasbord is, but it's like a, I guess it's like a buffet, but like if you took a buffet and multiply it by a million and then only serve like rich, decadent food and more food than you could possibly really imagine and close to where I live, there's a very famous Amish style. Buffet called Shady Maple Smoker Sport. Just go look it up. 'cause it's gonna be possible for you to describe, but all I can say to you is this isn't just like your standard buffet, it's not just like a potluck where it's like, Hey, we got ham. And, um, we've got some salads and, uh, we've got that, uh, what's that? That weird stuff. You can I, the ambrosia, like we, we've got your hydrox cookies for dessert. This is the last time I was there and uh, actually I was there with my parents and my wife and they treated us. And because this was at a part of my life where my gallbladder was trying to attack me and kill me, I remember just being so ill while I was there feeling so ill, and yet just being so disappointed and bummed out that I couldn't eat all this glorious food because there was filet mignon and lobsters. And shrimp and fish and ham like glazed ham and like carving stations. And then for desserts there was like custards and pies and ice cream and cookies and whoopee pies. And it was this over the top celebration of food. And you couldn't help but just feel like, wow, this thing that we're doing right now is like incredible. I've also, I don't think ever seen my father sample so many different desserts because it was special. This was a, a lavish and incredible celebration for us, and it was prepared, it was ready to go. And we find the same thing here. And so the second sending corresponds to this ministry of the Apostles and the early churches proclamation to Israel. The urgency of the messages come now. It reflects this eschatological pressure of the gospel. A good kind of pressure as if like there's a tea kettle on the stove and it's heating up, and now it's starting to whistle and then to boil over. The kingdom has arrived. Loved ones, the feast is set, delay is inexcusable, and, and so the language of readiness, I think is this glorious language of the gospel. The atonement has accomplished. Christ has been crucified, risen, and exalted, and the feast of salvation is prepared. And what I love is that the reformed tradition consistently insists on the sufficiency of Christ's work for all and the genuine freeness of that gospel offer. I like this is what I usually go back to, is that the cannons of dort affirm this in this way. This is the quote. The promise of the gospel is that whosoever believes in Christ, crucified shall not perish, but of everlasting life. This promise together with the command to repent and believe, ought to be declared and proclaimed to all the nations. The invitation is genuine and urgent. The feast is truly ready. [00:22:01] Mission To All [00:22:01] Jesse Schwamb: The church that I attend is part of the Christian Missionary Alliance denomination, and one of the many things I love about my church is that outward and continual focus on this very thing. That the invitation is genuine. It is urgent, and the feast is truly ready, and it is for all peoples. This freeness to, as we talked about before, scatter the seed of the gospel message unreservedly and without bias to all, all in your sphere of influence. All nations, all people, all tongues, all tribe. And my church is very serious about this. In fact, one of the things our pastor loves to do is oftentimes when he's giving it this kind of proclamation, in fact, just this Lord's day, he was speaking from Matthew 28 and about the Great Commission and the essential nature of that great commission is every Christian's promise to participate in that. It is something you and I are commissioned for and we ought to regularly evaluate our, what our prayers look like. What our finances look like and what our time looks like with respect to whether we are taking seriously that commission, which God has given to us. And so in reminding us of that very fact, one of the things he'll often say from the pulpit is he'll ask out to the congregation, he'll say, what is our middle name? And everybody will respond, missionary. And, and while it's a little bit trite, it reminds us that as part of like the essential ethos in DNA of who we are as Christians, and in fact in this particular year. One of the themes that the whole Christian Missionary Alliance nomination has been focusing on is all of Jesus for All the World takes all of us. I love that all of Jesus for all the world takes all of us. And so we have embedded in this parable here, so much of this intentionality of the gospel, of going out for all people, making this, this message and this mission available. Going out and speaking and preaching and witnessing and testifying of how great God is and what he has done in setting and preparing this gospel message for all people. But in verse five, we find out that even still with all of this, they paid no attention. They went off one to his farm and another to his business. In other words, the word here suggests this kind of contemptuous indifference rather than this active hatred that that actually comes a little bit later. But worldly affairs, a farm, some converse. All this displaces the invitation. And these are not wicked activities, of course, in themselves. Their wickedness consists in their displacement of what is the ultimate. And that I think is actually like very penetrating diagnosis of the human condition. The great enemy of the gospel, at least it seems to me, is not always, as you talk to people, like some kind of dramatic philosophical rejection, some well articulated hatred toward God. It's instead like a quiet absorption in the ordinary pursuits of life. It's like what I think Augustine called being curved inward upon oneself. The world is a great enchant. It be witches our souls, it distracts us. There are so many things that can pull us away from not only meditating on this gospel message, but coming alongside and appreciating. In participating in that great commission. There's so many things to distract us. It's, it's not as if we need a list. I think if I asked each one of you or you asked me, what are some things that you find distracting that pull you away from time and prayer time, studying God's word, time spent with my wife, time spent serving in my local church. I'm not gonna be hard pressed to find those things to say to you. So this idea that we have, whether it's the farm or this business pursuit here, I suppose it could be representative to at least great earthly loves. You have the land, kind of a agrarian rooted life, and then there's trade mercantile and acquisitive life. I mean, maybe these just suggests that the rejection spans all of our social and economic classes, both within Israel at the time and for us today. And so we move both from like this kind of cold indifference, this we'll have other things to do. I'm, I'm just too busy. And, uh, how many times do we really convince ourselves that we can justify our busyness when we feel the pull of the spirit that there is a need? We feel the pull of the gospel message because there's the gospel pressure to ensure that we are speaking truth and love to those around us. That we ourselves are responding to this invitation with our wholeheartedness, our mind, soul, and spirit, everything that we are, and we convince ourselves. Well, I just, you know, I have a lot going on right now. God, there's just so much that I need to do.  [00:26:34] Indifference Turns Violent [00:26:34] Jesse Schwamb: Now we get to verse six and things shift a little bit. Verse six reads, while the rest sees the servants and treated them shamefully and killed them. Now, what's interesting to me is the indifference, kinda just that cold lackadaisical ness of verse five escalates somehow into violence. In verse six, some of them invited not only ignore the servants, but actively persecute them. And so here we have them, basically are being told they treated them outrageously, shamelessly, they killed them, and, and that's really the language of the entire prophetic tradition, the killing of the prophets. In fact, this Greek word here is ris. It's a word for arrogance. Honor, violating, assault, a sin against the honor of both the messenger and the one who sent him both. Like the one who is the emissary and the one who grants power or vouch saves authority to that emissary. And so to assault the king's servant is of course, to come against the king, and this is an act of high treason. It's against the sovereign God of the entire universe. I, I like here something that Calvin notes about this kind of inexcusable aggregation of aggravation of Israel's sin. He writes, they not only rejected the grace, which was offered to them, but added cruelty to their contempt. That's incredible. Right? That's exactly what we do. We reject God. It's, it's of course like not only just taking all the gifts he gives us and pretending as if they're under our own authority or. Have been the result of our own talents or abilities. But instead, when we do this, we add cruelty to all of our contempt. And the reformed doctrine, of course, of total depravity is not merely the claim that humans are bad. It's the claim that following humanity left to itself moves progressively from the indifference. That we saw in the previous verse, verse five, two, hostility toward the living God in his gospel messengers, which we see in verse six. In other words, unless God constrain us, loved ones, that is the natural end of man to move from this place where I do not care about God till I hate him, and then I hate all those who represent him, all those who speak on his behalf. [00:28:46] Judgment On The City [00:28:46] Jesse Schwamb: And so the king's response here, as you might imagine, is one of anger. He's angry. He sends his troops and he destroys the scriptures, say those are murderers, and he burns their city. I mean, the verse is almost certainly this kind of pro prophecy filled in its intent and its content. It's I think, probably a transparent reference to the destruction of Jerusalem by Roman armies in 80, 70. And Matthew, even if we say he's writing after that event, or in like a conservative dating with prophetic anticipation, presents Christ as foreseeing and pronouncing the divine judgment upon the city. And this King's anger, of course, is not just, it's not anger that's looking for reciprocity. It's not just anger that's saying, this has made me upset and I'm responding viscerally and emotionally. It's not petulant rage. It is holy and righteous wrath of the sovereign whose grace has been despised and whose servants have been murdered. The destruction is complete. The murderers are destroyed, the city is burned to the ground, and there are foreign tradition kind of following. A covenantal hermeneutic, I think reads 80, 70 as this terminus of the old Covenant administration in many ways, and the judgment upon Nashville Israel for his rejection, for her rejection, rather of the Messiah, you know? While all of that is true, I think what this presents for us is a reminder of how serious our God's Holiness is. And that again, every time we sin, every time that we come against God and someone would challenge his authority as it were, either directly or indirectly, we put ourselves in the place of those who reject the gospel message. And in so doing, we ought to fall on our knees and ask for the kind of repentance that is necessary because we ourselves are putting our place, we're extending among. The murderers, and in this case, the, the message that Jesus has for those is only anger and again, is a righteous kind of anger. So one might imagine as we read in like the previous parables, that Jesus could have just entirely ended there. It almost sounds like we've drawn to a close.  [00:31:04] Invitation Rejected [00:31:04] Jesse Schwamb: Listen, there's a king. He has a wedding banquet for his son. He sent out last invitations. Nobody came. He goes to confronts the guests and not only do they say we're not interested, some of them are like, yeah, we burned all the invitations. And then the people that you sent to remind us, we killed those people. And it'll be right for the king to say. That's it. Everybody's done here. I'm shutting the whole thing down. And honestly, that could have happened in the garden. That could happen at the cross. Instead, we find something totally different. The parable goes on.  [00:31:33] Feast Still Happens [00:31:33] Jesse Schwamb: In fact, verse eight reads, then he said to his servants, the wedding feast is ready, but those invited were not worthy. Notice loved ones that the feast does not get canceled. I mean, Christmas doesn't get canceled. It's just redirected. The king's purposes will not, cannot be frustrated, and this is a critical sociological and eschatological claim to me, at least. What we're seeing here is the refusal of the invited guests does not leave the wedding hall empty. Praise the Lord. It occasions the wider extension of the invitation.  [00:32:07] Gospel Offer Explained [00:32:07] Jesse Schwamb: And this idea of not worthy does not introduce a prior standard of merit by which the guests were found deficient. But instead, as you know, their unworthiness consists in their refusal To refuse the gospel is to demonstrate one's unworthiness of it. And so worthiness in this context is not some kinda like moral achievement, but it's a covenantal responsiveness. It's the openness of the creature to receive what the king graciously provides. It's why when we stand before God in the kind of judgment that we rightfully deserve, and he says something to the extent of, why should I let you into my heaven? Why should I let you enjoy eternal life with me? We should rightly say, because you promised. And because by the power of your Holy Spirit, through the faith you have given and instilled in me by this imputed righteousness, I can trust you at your promise. And so I think this verse is like so critical for understanding the well meant offer of the gospel. Again, we should together affirm that the gospel is offered to all without distinction, and that those who do not come are inexcusable. God does not will. The damnation of those who reject the gospel as a bare first intention, their damnation follows from their own culpable refusal.  [00:33:31] Mission To All Roads [00:33:31] Jesse Schwamb: And so the king says, listen guys, go out everywhere. Go therefore to the main roads and invite to the wedding piece. As many as you find. I don't know how you're envisioning. If you were listening to this story and you were like setting the actual scene, but I don't know, to me, I just find them, the, the servants or the slaves that they look at it one another and they're just like s go time and they just turn around and start going everywhere to all the places, uh, to anyone who will listen to all the like, stops that there were on the byways. All the highways, all the roads. They're just going through all the places. Wherever the road takes 'em, that's where they're going. And all along the way they're spreading this mission, this invitation, and the mission now. Is universal in scope. The main roads, literally the, the exits, the outlets of all these places. The thoroughfares, where the roads branch out of the city and the highways diverge in the countryside. This is representing, of course, like the ends of the earth, the places where any and all may be found. And the command here to as many as you find to go to those is of course, like a command of universal scope. It's for you and me, loved ones there. There's no prior qualification, rich or poor, Jewish, gentile, moral or immoral. This is the missio day, breaking through all ethnic and social boundaries, and in this loving way, in this pastoral way, it underpins the free and indiscriminate offer of the gospel. Again, like going back to the Westminster Confession and the shorter catechism, affirming this covenant of grace that is administered by the preaching of the word. And no matter where you work, like reform theology from like William Cur, David Bernard, like to the modern missionary movement, we're drawing from this mandate of precisely this kind of universal commission. You know, it's like Spurgeon, I think once said something effect of like, Christ has done more than give a general invitation. He has given an urgent, pressing, commanding invitation to all something like that. And I always remember that because when I think about what it means to step into this role of fulfilling the great commission of understanding what Jesus is saying here, it's not just as if we're saying, listen, the world is in a dire place. This is an emergency situation. And so for all of us in our sphere of influence. To bring forward this message of the indiscriminate offer of the gospel is to take God at his word and then to deliver that word to all of those, all the highways, all the byways, all the outplace, every tribe, Tong, nation. What a glorious thing that our God has given us and put us on mission in this way so that no matter who we meet, we know we might say Jesus loves you, that Jesus has died for you. This is, I think, one of the things that those who maybe are new to the reformed tradition and the theological perspective. Find a little bit interesting to parse out, or maybe sometimes if you've had conversations like I have people think that we're parsing the words too much, but there's something to be said for the death of Jesus being sufficient for all and efficacious for the elect, that we're not simply splitting words. There we're describing very discreetly, very cogently, very crisply. This indiscriminate gospel message while at the same time recognizing that it's God's sovereign choice and will to draw those whom he will to himself. And so in verse 10.  [00:36:54] Good And Bad Gathered [00:36:54] Jesse Schwamb: These servants go out to the roads and they gather all whom they found both good and bad. And so the wedding hall, guess what was filled with guests, because this is God's sovereign prerogative because he can do all these things because even those who have denied him does not remove him from power. That he does all the verbs and so the servants obey and the results are comprehensive. They gather in all of these, and Matthew's quick to say both the good and the bad, and I think like the good and the bad pairing is significant. I don't think this is necessarily meaning that there's the morally virtuous and the morally depraved, though that probably is included somewhere. But I think this, this more, this reflection that, once again, it's all kinds of people. For God's to love the world that whomsoever, all of those who believe in him should not perish, but have eternal life. The wedding hall is filled, it was filled, and it's filled by God's sovereign action through human instrumentality.  [00:37:53] Visible And Invisible Church [00:37:53] Jesse Schwamb: And there is, like I'd say, if you're tracking with this, you should notice that there is a, a kinda a tension here. It sits between verses 10 and 11, and it's going to resolve the banquet hall is full. But you'll notice that it's not all within, well, not everybody who's within it are truly saved. And we'll get to why that isn't just a second. But the filling of the hall through the universal gospel summons does produce a mixed company. We've already talked about the parable of the terrors in the wheat before, so this, this should be news if you've been listening to us for a little while, but it's precisely the condition of the visible church in this age. Again, I just think it's fantastic that when we go to the scriptures, one of the reasons we know it's true is because God tells us the truth about the way things are. And we know that this is the way that the church is today. We would call this the visible versus the invisible church. And of course there's a distinguishing between the visible church, which consists of all those throughout the world that profess the true religion from the invisible church, which is the totality of the elect, those who God has actually called to himself. So the hole is full. But not all in the hall are clothed. And this is fascinating how Jesus brings in this idea of dressing of not, I mean, not what you put on your salad, a smorgasbord, but like what you're actually wearing.  [00:39:07] Wedding Garment Meaning [00:39:07] Jesse Schwamb: So in verse 11, but the king came in to look at the guests and he saw there a man who had no wedding garment. So notice that the parable scene here kind of shifts dramatically all of a sudden because the king arrives suddenly. He's present. He was speaking, he was giving instructions, he was preparing, he was a character, kind of chilling in the background. But now there's this eschatological moment the king's coming to inspect. The guests corresponds to this final judgment, and what he finds is there's a man without a wedding garment. He's at the center, I think of this parables, theological climax. So what, what is this wedding garment? I would put it to you like, as you're thinking through this and maybe interpreting listening for yourself, what do you think the wedding garment is? And I would say like what most reformed interpreters have been unified on is that this really represents that imputed righteousness, the the righteousness of Christ that's credited to the believer and received by faith alone. And so by a wedding garment, I would understand this to mean the purity and the holiness of that transforms and regenerated life, which is required of all those who are brought inside the true and invisible church. And though he immediately qualifies this as like righteousness, that is inseparable from justification. It is not earned, but it is received. In fact, I think, uh, I have my Logos Bible software up as I'm talking to you, and I see that Matthew Henry comments on this by saying, the righteousness of Christ is the robe of righteousness, the garment of salvation in which true believers are closed. I mean. That's a great turn of phrase, brothers and sisters. I love this idea of what the scriptures tell us elsewhere of putting on these garments of praise or worship, the garments of Christ, of being exchanged out as it were, for what is dirty and unsuitable for something that suits the occasion that is given to you to wear by faith alone. And of course, this wedding garment is not a work that the guest has produced, but it's a garment provided, uh, presumably like the king's servants actually supplied it. Uh, I, I think that's like a detail implied by the ancient custom and the severity of the guest condemnation for lacking it. It's almost as if the king is saying. Uh, like you were, should have been provided. Why did you not put this on? Why did by faith you not accept this? And this underscores the so gratia and so fide. The righteousness by which we stand before God on the last day is not our own, but Christ, it's received through faith. And the man without the garment represents those who presume to stand before God on the basis of their own righteousness. Whether that's religious profession. Moral achievement, charitable giving, mere church membership rather. And instead of. That alien and beautiful righteousness of Christ. So the fact that this man is inside the hall, you know, he's come in through the general call confirms that the parable addresses not only those outside the church, but those within it who lack genuine saving faith. It's almost, to me, kind of like an intra ecclesial warning. It's, it's not merely a missional observation. I think that is for all of us. It's why Paul elsewhere says. Check test, confirm to see whether you yourselves are in this faith because it is by faith that we put on these wedding garments which are appropriate and suitable for this great eschatological Messianic wedding feast with the lamb. [00:42:48] Speechless Before Judgment [00:42:48] Jesse Schwamb: So in verse 12, the king says to him, friend, how did you get in here without a wedding garment? And notice the man's response. I, I almost find this kind of funny because he just says, and he was speechless. Like there was, there was nothing for him, uh, to, to say it all. And of course, like this question that's posed here, this, how did you get in here without the winning government? It's not a real question, right? It's not a question of genuine puzzlement. It's the same way in which when we find God walking in the cool of the day, in the garden after the sin of Adam and E, where he says, Adam, where are you? It's not a genuine question of a quizzical nature. It's instead, this rhetorical structure is God questions through judgments. And when he says to Cain, where is Abel your brother, where is Abel, your brother? He's exposing and he's condemning. He's not merely inquiring. And so this man in response, sensing this condemnation, discerning this condemnation, this judgment that's been brought against him, I think this is why the Greek says he was muzzled. He was silenced, his mouth was shut up. He had no answer. Uh, it's not because the question was unfair. But because there was just no legitimate words that he could bring there, there was no argumentation. In other words, there's no poll mic. There was no great debate that he could have. In this moment. Every mouth will be stopped before God. I mean, that's like Romans three. The silence of the ungodly before the Divine Tribunal is a consistent biblical theme, and we find it here. Again, this is the eschatological end to those who are condemned. No one loved ones is gonna stand before God on the last day and successfully argue their case on the ground of personal merit. I love William Perkins on this topic. He was apparently really moved. I learned by this verse and by what he saw in the silence as a profound warning against false assurance. So he actually wrote many a man in this world. Silence is his own conscience. With many fair excuse. Do you hear that? I, I love that turn of phrase. So we're talking about silence. It's about being silence, but I love how he says it's very easy to, to silence, not yourself, not like somebody coming against you with debate, but your own conscience. So he writes, again, many a man in this world will silence his own conscience with many a fair excuse. But in that day, there will be no excuse, no plea, no delay. So that time of plea is now, it's in this life. It's by faith and repentance, which is why there's an urgency to this gospel message. And so the king.  [00:45:17] Outer Darkness Warning [00:45:17] Jesse Schwamb: In hearing this and knowing that this man has no excuse for his outer attire, he says to him, listen to the servants. Bind him hand and foot, cast him into outer darkness. In that place, there will be weeping and gnashing of teeth. The sentence is severe. It's total. Of the command is given to the servants and attendance maybe in this parable and parabolic form, likely the angelic executors of divine judgment and it is binding. It renders the condemned utterly helpless. It's a picture of total divine control over the destiny of the ate. He has cast into this outer darkness, outside the light and warmth of the banquet hall entirely. And I think it's incumbent upon us to take a second and to grieve the repercussions of what is being said here. That the death and destruction of the ATE should make us grieve. It should compel us to go out into the highways, the byways, and to share this message. Unreservedly. One of the ways we know really the full anguish of what this entails is this phrase, weeping and gnashing of teeth, actually occurs seven times in Matthew, and it functions as this refrain, this chorus, this common language of this eschatological condemnation, it combines interestingly in this wordplay here, both the anguish of grief with the rage of frustrated pride. It's a portrait, not of this just like regret, but continuing imp penitent, hostility against God and eternal punishment. And I think if Tony were here, he would agree with me that we have consistently affirmed the doctrine of eternal conscience punishment. You know, the Westminster Confession says, the wicked who know not God and obey not the gospel of Jesus Christ shall be cast into eternal torments. In other words, this outer darkness is not annihilation. The weeping and the gnashing continues. It implies an ongoing conscious existence. It's the image of a binding stands against the notion of this kind of postmortem repentance or universalism. The severity of that verse, I think, really must be allowed to stand in its canonical context without mitigation. The, the severity of this judgment ought to fill us with fear, not theological domestication. We, we shouldn't set this aside and be saying, well, this implies that there is nothing after that time. No, there continues to be only time with God in his presence, in eternal, consummate joy and harmony and peacefulness and celebration. Or there is literally. A weeping and a gnashing of teeth, an unresolved rage and anger where that is punished by God because he's absent where there's unmitigated pain and suffering because it is absent the presence and the mediation of God himself, who even now in this world, holds us back so that while we are sinful and we are not as bad as we could or ought to be because of his great kindness, all of us, even those. Who are not believers.  [00:48:37] Called Yet Chosen [00:48:37] Jesse Schwamb: And so because of that, it ends with these very famous in stock words in in verse 14, for many are called, but few are chosen. And that concluding aphorism is, I think, the theological linchpin of this entire thing. The contrast between this idea of called and chosen, you know, this is the vocabulary that is deliberately covenantal and elective, and we shouldn't shy away from that. Of course, it's referring to this external call, the universal proclamation of the gospel to all the hearers. The call is genuine, it's earnest, it's gentile, it's sufficient as an offer. It is the call that goes to all the highways, all who hear the gospel are truly called to repentance and faith. And for me, in my own journey of understanding what this means as God has allowed me to, that has been critical. This idea that this universal call means that it is sufficient as a call to repentance and faith for all those who hear it. And then it does become the responsibility of all those who hear it to respond to it. And so this idea then of this pairing then with the chosen and the elect is referring of course to those whom God has chosen from before the foundation of the world. The elect are those who not only receive the external call, but are effectually drawn by the eternal efficacious call of the Holy Spirit. We can look to Romans eight 30, those whom he predestined, he also called, and those whom he called, he also justified. And I say, because this is a Reformed Theological podcast, and this is what you came here for, I presume, brothers and sisters. Then it behooves us to at least mention again that the reformed tradition has classically distinguished between that external or general call, the sincere well meant proclamation of the gospel to all without distinction, inviting everybody to faith and repentance. That call is genuine on God's part and God's doing the verbs in that as well. And then again, we, we set that over in next two, the internal, what we call like effectual efficacious call. It's sovereign. It's irresistible work of the Holy Spirit by which the elect regenerated, have their will renewed and are infallibly brought to saving faith. All those whom God has predestined unto life and those only he's pleased in his appointed and accepted time to affectionately call by His word and his spirit out of the state of sin and death to grace and salvation by Jesus Christ. I was thinking recently of this idea of the narrow path and somewhere between like the scriptures there and pilgrim's progress, and paths and journeys. I had this image in my mind of the road on which we walk. And in this life, the natural man on that road encounters all these like intractable boulders, these things that cannot be traversed. These just great mountainous pieces of rock, which block the path. And so prevent us from at least accomplishing the thing that we would like. Like to live forever, to have peace with God, to be at peace with ourselves, to love our brothers and our sisters as much as we love ourselves to honor something that is greater than us. And those boulders are things like sin, death in the devil, which constantly invade us, which constantly thwart us, which constantly block us. And in Christ, what he has accomplished in salvation is not just, I think to remove those boulders, though that would've been good enough of course to just get them outta the way. Instead, it's as if he's taken them and he's crushed them, and now to the softest sand between our toes and we walk over them in victory by the power of his name through the Holy Spirit into eternal life. Into that grand wedding feast spoil, which we have been invited because he has done this because he loves us. And so verse 14 places these two realities side by side without resolving the tension. Philosophically, this is one of the great mysteries of theology. Uh, reformed theology does not collapse the distinction by limiting the external call to the elect alone as like maybe kind of a hyper Calvinist model, but it doesn't make the internal call dependent on a human decision. As like Armenian theology would instead, you know, the tension is, is biblical. This is here for us. It's here for us, because I believe that God wishes for us to submit our knowledge and our reasoning to him knowing that he is far and above us. And because this tension is biblical, it has to be maintained. The invitation is genuinely universal. The effectual drawing is sovereignly particular. How great is our God loved ones? There is no one like him. And so there's so much in this that I think we could spend all of the rest of our life thinking about, and that would be a noble, I was just thinking today that, um, you know, unless the Lord Terrys like, maybe this will be the last series me and Tony ever do, because there's so much that's rich and deep in these parables and there's so many of them, and the teaching of Christ is, is so complete of course, for us because it gives us everything that we need for life and salvation and godliness that. We find that the more that we look into them, the more that we ask the Holy Spirit to bathe us in a realization that comes from the spirit of God, the more that we will find. They challenge us. They encourage us. They equip us. So I'm thinking and praying for you all as I hope that you are for Tony and I as we continue to wrestle with these things as we continue to talk them out, because I'm asking God that he would equip us as we look at the teaching of his son in these parables with a firm understanding of the truth and equip us with his promises and with his encouragement so that. As he grows us in our faith, our faith for us would be like a thousand eyes and a thousand wings that we would find ourselves moving from glory to glory. Because we see in these parables the great work of God for us. What he has accomplished through his son and how he continues to be for us and the son who is given for us is with us. That we have his Holy Spirit within us and who discerns the mind of God, accept the spirits of God. So love us. Let's continue to get after what's being said in these parables here because there's so much for us here.  [00:55:14] Living The Commission [00:55:14] Jesse Schwamb: And might I add, just to tack onto the end, there's also so much for the world. I know that we're quick to say, or like colloquially Christians have said in the past like, Jesus is the answer, but you I think cannot necessarily fault the world for sometimes asking, well, what is the question? And unless we go forward with this proper understanding that all have sinned and fallen short of the glory of God. That all are in need of this savior and that this gospel message is for, in fact, for all people without reservation. Full stop. I guess I ask for you and I and Tony who's editing this episode, are we going out into the highways and byways? What is the proof of the pudding in the eating look like when we examine our lives, but with specifically our finances and our time and our prayer closet and our service? Aren't we in fact concerned with the great commission that is reflected here? Are we concerned with the emergence and urgent need of this gospel message, which is for all people because God so loved the world that he gave his only forgotten son. That whosoever shall believe in him will not per but have everlasting life.  [00:56:27] Community And Support [00:56:27] Jesse Schwamb: So come hang out with us. Come talk about this parable. You know where to go. But I'm gonna tell you anyway because that's what we do. If you go to your browser, type in T Me Back slash Reform Brotherhood, t Me Back slash Reform Brotherhood, that link will take you to an app called Telegram. Telegram is just a messaging app. It's like, I dunno, iMessages for Apple or whatever you Android people are using these days. And there's just a little community that we've sectioned off there. And it's a community of listeners to the Reform Brotherhood who are talking about all kinds of things. You, you wanna be in that group? It is. It is a great group. Don't, don't reject the invitation. Don't reject it. Just, just come. I know you're thinking, listen, I got land. I got commerce I gotta deal with. That's fine. Come, come and join us. So go to t.me/reform brotherhood. One last thing. I would be remiss if I didn't thank all of those who make sure that this podcast still goes out to all the highways and the byways of the internet. That there is no Jericho paywall around it because it does cost money to put out there all the subscriptions, all the distribution. It's surprising, but there are. Intense fees with a lot of that stuff, and so I wanna say thank you, thank you, thank you to those who have listened and said, you know what? I would like to make sure. That this continues to go on. I've been blessed just by the conversation. God has done something here because again, he does all the verbs. Tony and I do zero verbs, and so because of that, they've gone to patreon.com Reform Brotherhood, and they've just decided to give a little bit of the kindness of their heart and generosity to the Lord. So if you're thinking, you know what? I've been listening for a while, and I do appreciate that this just magically, as it were, pops up in my feed and I continue to listen to it. Would you please consider helping us? Uh, Tony and I and so many other listeners who give a little bit just to make sure that together we can keep this thing going strong. And again, you can just go to patreon.com/reform brotherhood. There's also a website, uh, reform brother.com and all kinds of other fun stuff. But I will leave that to you. I, I didn't even bring it up. See, I'm just so glad that you mentioned it yourself 'cause it would've been awkward otherwise.  [00:58:31] Final Blessing [00:58:31] Jesse Schwamb: So loved ones. There are still so many more parables to go. They're all so good. So I hope that you all come back and join us next time as we continue to move through these parables. But until then, there's something that you should definitely do honor everyone. Love the brotherhood. 

Drop Dead Fred has an 11% on Rotten Tomatoes. Critics absolutely hated it. But it's really good! Seriously. Let Matt and Laci tell you all about it... ...for the second time. That's right, it's time to return to a movie we've covered already. The first time was nearly a decade ago, on the tenth episode of this podcast. Back then, the show was called Load Bearing Beams and it came out every 73 days. We've gotten more consistent since then. Back then we were stunned at how sweet, funny, and insightful Drop Dead Fred is... and it still is! It's nice when that happens. Before diving into an in-depth discussion of the movie, we go through its production history, and then look at the careers of stars Rik Mayall and Phoebe Cates. The Rik Mayall portion shows us how badly we need a Britain Correspondent (email us!) to understand television over there. Then, while going through Phoebe Cates's career, we saw some, uh, interesting stuff that may have informed her performance as a woman who's spent her life being handed from controlling adult to controlling adult. Remember, this show contains irresponsible psychoanalysis for which we are wildly unqualified. Watch the history segment in full: https://youtu.be/V855FOu-u1A  Next week (May 29, 2026): In our last episode before we begin our summer miniseries, we're treating ourselves to David Fincher's Gone Girl (2014).   Time stamps: 00:06:35 — History segment: Critical reception of Drop Dead Fred; development of the movie; career overview of Rik Mayall; career overview of Phoebe Cates; legacy of Drop Dead Fred   00:39:10 — Movie discussion 01:54:25 — Final thoughts & star ratings   Drop Dead Fred (1991) was directed by Ate de Jong. Starring Phoebe Cates, Rik Mayall, Ashley Peldon, Marsha Mason, Tim Matheson, Carrie Fisher, and Rod Eldard as Michael "Mickey" Bunce.   Sources: "Paradise star Phoebe Cates hangs her own film with a one-word review--'rip-off'" by Josh Hammer | People (1982) - https://bit.ly/4uiM3ix  "Drop Dead Fred: Looking Back On A Cult Classic" by Mark Harrison | Den Of Geek (2017) - https://bit.ly/4fvY0gh  Interview with Paul Webster & Ate De Jong | Drop Dead Fred blu-ray Obituary of Rik Mayall by Michael Coveney | The Guardian (2014) - https://bit.ly/4nZjswF    Transcript: https://1weekrentalpod.com/2026/05/drop-dead-fred/#transcript  Artwork by Laci Roth.   Check out Laci's coloring videos on YouTube! https://www.youtube.com/channel/UC-kKLhWb2g0bKA-RrvvLh0Q/  Matt has a monthly spin-off podcast covering the James Bond films! Check out PodJob: A James Bond Podcast on Apple Podcast (https://bit.ly/4jRL2K1), Spotify (https://bit.ly/4a8jM6E), and YouTube (https://youtube.com/@podjob007).   Music by Rural Route Nine. Listen to their album The Joy of Averages on Spotify (https://bit.ly/48WBtUa), Apple Music (https://bit.ly/3Q6kOVC), or YouTube (https://bit.ly/3MbU6tC).   Songs by Rural Route Nine in this episode: "Winston-Salem" - https://youtu.be/-acMutUf8IM "Snake Drama" - https://youtu.be/xrzz8_2Mqkg "The Bible Towers of Bluebonnet" - https://youtu.be/k7wlxTGGEIQ    Follow 1-Week Rental, a movie podcast: Twitter: @1weekrental | @MattStokes9 | @LRothConcepts Facebook: @1weekrental Instagram: @1weekrental TikTok: @1weekrental | @mattstokes9 Letterboxd: @loadbearinglaci | @mattstokes9 Bluesky: @1weekrental.bsky.social   1-Week Rental used to be Load Bearing Beams.

They Beheld God, and Ate and Drank (Exodus 24) Troy De Bruin Download

We’ve got a mom in scolding mode – she may have just caught her child in the act… or she is addressing something that she is NOT happy about. In the middle of her rant, we’ve beeped out the one word that tells you exactly what the child did. Was it something they broke? Touched? Ate? Now You tell us: what’s that word? Hang out with Anele and The Club on 947 every weekday morning. Popular radio hosts Anele Mdoda, Frankie du Toit, Thembekile Mrototo, and Cindy Poluta take fun to the next level with the biggest guests, hottest conversations, feel-good vibes, and the best music to get you going! Kick-start your day with the most enjoyable way to wake up in Joburg. Connect with Anele and The Club on 947 via WhatsApp at 084 000 0947 or call the studio on 011 88 38 947Thank you for listening to the Anele and the Club podcast..Listen live on Primedia+ weekdays from 06:00 to 09:00 to Anele and the Club broadcast on 947 https://buff.ly/y34dh8Y For more from the show go to https://buff.ly/gyWKIkl or find all the catch-up podcasts here https://buff.ly/K59GRzu Subscribe to the 947s Weekly Newsletter https://buff.ly/hf9IuR9 Follow us on social media:947 on Facebook: https://www.facebook.com/947Joburg/ 947 on TikTok: https://www.tiktok.com/@947joburg947 on Instagram: https://www.instagram.com/947joburg947 on X: www.x.com/947 947 on YouTube: https://www.youtube.com/@947JoburgSee omnystudio.com/listener for privacy information.

We’ve got a mom in scolding mode – she may have just caught her child in the act… or she is addressing something that she is NOT happy about. In the middle of her rant, we’ve beeped out the one word that tells you exactly what the child did. Was it something they broke? Touched? Ate? Now You tell us: what’s that word? Hang out with Anele and The Club on 947 every weekday morning. Popular radio hosts Anele Mdoda, Frankie du Toit, Thembekile Mrototo, and Cindy Poluta take fun to the next level with the biggest guests, hottest conversations, feel-good vibes, and the best music to get you going! Kick-start your day with the most enjoyable way to wake up in Joburg. Connect with Anele and The Club on 947 via WhatsApp at 084 000 0947 or call the studio on 011 88 38 947Thank you for listening to the Anele and the Club podcast..Listen live on Primedia+ weekdays from 06:00 to 09:00 to Anele and the Club broadcast on 947 https://buff.ly/y34dh8Y For more from the show go to https://buff.ly/gyWKIkl or find all the catch-up podcasts here https://buff.ly/K59GRzu Subscribe to the 947s Weekly Newsletter https://buff.ly/hf9IuR9 Follow us on social media:947 on Facebook: https://www.facebook.com/947Joburg/ 947 on TikTok: https://www.tiktok.com/@947joburg947 on Instagram: https://www.instagram.com/947joburg947 on X: www.x.com/947 947 on YouTube: https://www.youtube.com/@947JoburgSee omnystudio.com/listener for privacy information.

We’ve got a mom in scolding mode – she may have just caught her child in the act… or she is addressing something that she is NOT happy about. In the middle of her rant, we’ve beeped out the one word that tells you exactly what the child did. Was it something they broke? Touched? Ate? Now You tell us: what’s that word? Hang out with Anele and The Club on 947 every weekday morning. Popular radio hosts Anele Mdoda, Frankie du Toit, Thembekile Mrototo, and Cindy Poluta take fun to the next level with the biggest guests, hottest conversations, feel-good vibes, and the best music to get you going! Kick-start your day with the most enjoyable way to wake up in Joburg. Connect with Anele and The Club on 947 via WhatsApp at 084 000 0947 or call the studio on 011 88 38 947Thank you for listening to the Anele and the Club podcast..Listen live on Primedia+ weekdays from 06:00 to 09:00 to Anele and the Club broadcast on 947 https://buff.ly/y34dh8Y For more from the show go to https://buff.ly/gyWKIkl or find all the catch-up podcasts here https://buff.ly/K59GRzu Subscribe to the 947s Weekly Newsletter https://buff.ly/hf9IuR9 Follow us on social media:947 on Facebook: https://www.facebook.com/947Joburg/ 947 on TikTok: https://www.tiktok.com/@947joburg947 on Instagram: https://www.instagram.com/947joburg947 on X: www.x.com/947 947 on YouTube: https://www.youtube.com/@947JoburgSee omnystudio.com/listener for privacy information.

We’ve got a mom in scolding mode – she may have just caught her child in the act… or she is addressing something that she is NOT happy about. In the middle of her rant, we’ve beeped out the one word that tells you exactly what the child did. Was it something they broke? Touched? Ate? Now You tell us: what’s that word? Hang out with Anele and The Club on 947 every weekday morning. Popular radio hosts Anele Mdoda, Frankie du Toit, Thembekile Mrototo, and Cindy Poluta take fun to the next level with the biggest guests, hottest conversations, feel-good vibes, and the best music to get you going! Kick-start your day with the most enjoyable way to wake up in Joburg. Connect with Anele and The Club on 947 via WhatsApp at 084 000 0947 or call the studio on 011 88 38 947Thank you for listening to the Anele and the Club podcast..Listen live on Primedia+ weekdays from 06:00 to 09:00 to Anele and the Club broadcast on 947 https://buff.ly/y34dh8Y For more from the show go to https://buff.ly/gyWKIkl or find all the catch-up podcasts here https://buff.ly/K59GRzu Subscribe to the 947s Weekly Newsletter https://buff.ly/hf9IuR9 Follow us on social media:947 on Facebook: https://www.facebook.com/947Joburg/ 947 on TikTok: https://www.tiktok.com/@947joburg947 on Instagram: https://www.instagram.com/947joburg947 on X: www.x.com/947 947 on YouTube: https://www.youtube.com/@947JoburgSee omnystudio.com/listener for privacy information.

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Ateşkes mi, yeni bir kıvılcım mı? ABD - İran hattında belirsizlik sürüyor; Hürmüz Boğazı'ndaki gerilim dünya ekonomisini tehdit etmeye devam ediyor. Avrupa'da da gündem çok hareketli. Macaristan'da 16 yıllık Orban döneminin ardından yeni bir sayfa açılıyor, Çekya'da öğrenciler medya özgürlüğü için sokaklara çıkıyor, Slovakya iki kritik konuda sandığa gidiyor. Romanya'da hükümet krizi var. Fransa'da hava tahminlerinin bahis konusu yapılmasıyla ilgili soruşturma... ABD'de kayıp 11 bilim insanın akıbeti... Ve güzeller güzeli bir ağacın dünyayı mikroplastikten kurtarma ihtimali... Hazırsanız, dünya turumuza başlayalım...

Nvidia's Blackwell Ultra has 208 billion transistors across 2 dies. Those dies are made in a titanic fab. Using an intricate process with hundreds of steps, dealing in the dozens of nanometers. So dumb question: How do we know it all worked? How can we be sure that the thing being made actually does its job and not be “the other guy”? This is why the multi-billion dollar Automated Test Equipment or ATE industry exists. In today's video, an underrated part of the semiconductor ecosystem.

Nvidia's Blackwell Ultra has 208 billion transistors across 2 dies. Those dies are made in a titanic fab. Using an intricate process with hundreds of steps, dealing in the dozens of nanometers. So dumb question: How do we know it all worked? How can we be sure that the thing being made actually does its job and not be “the other guy”? This is why the multi-billion dollar Automated Test Equipment or ATE industry exists. In today's video, an underrated part of the semiconductor ecosystem.

İkili Görüş'te Dr. Bahadır Çelebi, konuğu Aydın Selcen ile 40 günlük İran savaşının bilançosunu ve küresel siyasete etkilerini konuşuyor.00:00 Giriş, hasbihal (görüşmeyeli nasılsınız)01:30 Arnavutluk'ta Müslümanlar, Bektaşiler03:50 Dur, Hükümet'i öveceğim: TİKA neler yapmış aabi04:20 Hükümet Suriye'den ders aldı ve İran konusunda mezhepçi davranmadı söylemine dair07:50 İran füzelerinin hızı, etkinliği ve üretim hızına dair10:50 İran, İsrail'in hava savunma sistemlerini yordu mu?12:40 Hürmüz'ün kapanması, açılması, Trump'ın geçiş ücretini kırışalım demesi15:40 ABD, petrolü ver-güvenliği Al'dan vazgeçti mi?19:30 Çin ne yapmamaya, nereye varmamaya çalışmaktadır?21:35 Trump'ın İran'da rejim değişti ifadesi "aslında" doğru mu?22:30 Pakistan neden ara bulucu olarak öne çıktı?25:30 İslamabad'daki ateşkes görüşmecilerinin profilleri: Vance, Galibaf vs.27:00 İsrail, Lübnan'da katliama devam ediyor. İsrail bunu niye yapıyor?30:50 Ben Gurion'dan bu yana İsrail'in Litani Nehri hedefi34:10 Haşdi Şabi'nin çok sesi çıkmıyor hocam?37:10 Ateşkes metinlerinin gerçekliğini erken kabullenmedik mi? İran neden uranyumu versin; ABD neden İran'ı "felç" etmesin..?42:20 Kasım seçimlerine kadar gün geçmiyor ki ABD'de Trump'a destek oranı düşmesin...47:40 Bu pazar Orban'ın kader seçimi var54:50 Trump, NATO beni desteklemedi, Grönland'ı alayım da görün, modunda59:20 "Ukrayna'da savaş bitti; Avrupa çıkarı için devam ettiriliyor"01:03:00 Rusya'nın NATO sözlerini tutmadı söylemine dair01:07:10 Trump'ın yaptığı şeyler Avrupa'ya düşmanlıkta Putin'den farksız01:09:00 ABD, Meksika, Kolombiya, İran, Küba, Arjantin... Meloni01:14:40 Bunlar yapısal çatlak mı sıva çatlağı mı: Piramitler ayakta, geçen yıl dikilen niye bina göçtü?01:16:10 Şakalar falan⌨️━━━━━━━DAKTİLO1984 AİLESİNİN BİR PARÇASI OLUN!━━━━━━━⌨️

What is the best meal replacement for weight loss? Can you really lose weight fast and stay healthy long term? On today’s episode of Ask the Dr, hosted by Dr. Michael Lange and Dr. Susan Summerton, we break down the science behind fat loss, longevity nutrition, and high-performance meal replacements. TOPICS COVERED IN THIS VIDEO: • Best meal replacement for fat loss • How to lose weight fast safely • Why protein, fat, and fiber matter for metabolism • The truth about vegan vs carnivore diets • How to improve nutrient absorption naturally • Anti-inflammatory nutrition for recovery and longevity THE NEW FORTIFEYE FIT MEAL We introduce Fortifeye Fit Meal, one of the only fully transparent meal replacements on the market: • No proprietary blends • Made in the USA • Nothing sourced from China Formulated with: • Grass-fed whey protein concentrate (better absorption + immunoglobulins) • Healthy fats to improve absorption of fat-soluble vitamins • Vitamins, fruits, plant extracts, fiber, enzymes, probiotics • Natural fat-burning ingredients Designed for fat loss, muscle preservation, and metabolic health. THE BEST DIET FOR LONGEVITY New research suggests extreme diets may not be ideal: • Strict vegan diets • Strict carnivore diets Instead, we recommend a balanced approach like the Lange Survival Diet: • Organic vegetables and fruits • Clean animal proteins (grass-fed beef, wild Alaskan salmon, pasture-raised eggs) CURCUMIN FOR RECOVERY & INFLAMMATION We also discuss Fortifeye Next Gen Curcumin with Curcugen®, a highly bioavailable form of curcumin shown to: • Reduce inflammation • Improve post-workout recovery • Support overall health and longevity REAL RESULTS: Dr. Lange shares his personal results: • Used Fit Meal once daily • Ate two clean meals (high protein + vegetables) Result: 13-pound weight loss in 5 days KEY TAKEAWAYS: • Fat is essential for vitamin absorption • Whey concentrate may outperform isolate for real-world nutrition • Balance beats extreme dieting • Weight management is critical for long-term health Call the show: 877-969-8600 Learn more: https://fortifeye.com #WeightLoss #MealReplacement #FatLoss #Longevity #Nutrition #HealthyDiet #Protein #Curcumin #AntiInflammatory #Fitness #Biohacking #Wellness #HealthTips #Metabolism #AskTheDrSupport the show: https://www.drmichaellange.com/category/ask-the-doctor/See omnystudio.com/listener for privacy information.

Garth Heckman The David Alliance TDAgiantSlayer@Gmail.com      The Snow Storm of snow storms… 14-18 inches and counting plus 45 MPH winds. But people didn't miss the gym today…    Great weekend… a nice Sunday to just hang out and relax. Ate a lot of food, good work outs… finally got my ischial Tuberosity to calm down… did some deeds at 550 and had very little discomfort. My next birthday is in 4 months… what do I want to do at 61?  Last year deadlift 630, squat 650 bench 335…. Maybe this year I will do the splits… uhm no!    Chris Krymera 9mm sexy, mean, well built, feels great in the hand, feels like its already broken in…      Have you seen the memes “you only had one job”… and some are good most are bad!      What is our mission? Well I think we could agree it is the same as Jesus mission…right? So what is his mission? Where do we see the most concise definition of what he was called to do?  Luke 19:10 The Bible verse "For the Son of Man came to seek and to save the lost" is Luke 19:10 (NIV). It serves as a concise summary of Jesus Christ's mission and earthly ministry, spoken after his interaction with Zacchaeus, highlighting his focus on redeeming those spiritually separated from God.    Key Aspects of Luke 19:10  The Context: Jesus spoke these words in Jericho after visiting the home of Zacchaeus, a despised tax collector, demonstrating that his mission was for the outcast and broken, not just the self-righteous. The Mission: "Seek and save" signifies an active, purposeful pursuit of humanity. It highlights that salvation is initiated by Jesus. The "Lost": This refers to anyone spiritually lost due to sin and separated from God, emphasizing the universal need for redemption. "Son of Man": A title Jesus frequently used for himself, fulfilling prophecies regarding the Messiah.  This verse is considered a key statement in the Gospel of Luke regarding the purpose of Jesus' incarnation—to bring salvation to all   Now you might find yourself - like many of us at times - asking… God what do you want from my life? What is my life about? What should I be doing with my life? I think this verse if pretty clear - it answers those questions. I have found personally and in many conversations that the minute details I want are typically found when I obey the big details. I know I am to seek and save the lost for Jesus - and when I major on the majors - the minors seem to fill themselves in. And yes, your job, who you marry, where you move, should you buy a house, etc… those are actually minors for the most part… if you put Luke 19:10 as a priority.  Yes, who you marry is a big decision if you don't have Luke 19:10 in place - but if you do… well it takes care of itself. Think about it!