Podcasts about christianized

Give Someone Else A ChanceActs 5:38-39a "So in the present case, I tell you, keep away from these men and let them alone; because if this plan or this undertaking is of human origin, it will fail;  but if it is of God, you will not be able to overthrow them—in that case you may even be found fighting against God!”I read this verse in the daily readings today, and it reminded me of the time I spent at retreats at the Schoenstatt Retreat Center in Vallendar, Germany.  Here is a bit of background on Schoenstatt. Schoenstatt is an apostolic Movement of renewal, born in the bosom of the Church. Its spiritual center is the Schoenstatt Shrine, where Mary shows herself in a special way as the Mother and Educator who gives birth to Christ in us, conforming us according to her image.The Schoenstatt Movement encompasses various communities that form the Schoenstatt "Family". As a renewal movement, it has a marked apostolic and lay character; its pedagogy and spirituality are particularly suitable for those who live in the world and must face an increasingly de-Christianized and materialistic environment. Its purpose is to form a new community based on a new person who overcomes the massification of our times and forges a new culture permeated by the spirit of Christ.The reason today's verse reminds me of Schoenstatt is that this principle was applied to the founder. His name is Fr. Joseph Kentenich. He was exiled from the church for a while, and from what I was told, it was similar to the thinking of this verse above. From what I understand, the church wanted to see if the Schoenstatt movement was of God or not. They figured if they removed Father Kentenich from the head of the movement, and it was not of God, then the movement would dissolve and go away. However, if it was from God, then even though the leader was gone, the movement would still continue to grow and flourish. This is what happened: the movement started spreading to other countries. In 1965, Pope Paul VI restored him to leadership, just as the Second Vatican Council was drawing to a close.I am not sure why the Holy Spirit reminded me of this story today. I do know that this verse can apply to our individual lives as well as the Church as a whole. In our lives, we can look at the things we are doing and we can ask if they are from God or not. Is God in all that we do? We can use this verse as a good measure to see if the things we are doing are from God or not.  Do you often over-commit yourself to helping out? Do you sign up for things you don't really want to do because you think, or maybe you know, that if you don't sign up, then no one will? If this is you, then this verse might be life-changing for you.If you struggle with over-scheduling, I want you to reread the verse above. “If this plan or this undertaking is of human origin, it will fail;  but if it is of God, you will not be able to overthrow them.” I know that you are worried that if you don't sign up or if you don't volunteer, then no one else will. If you don't say yes, the project or the event will not happen. However, that is putting a lot of responsibility on your shoulders. It is not your job to ensure every event goes off without a hitch. If the plan or the undertaking is of God, then He will make sure to get the people needed to make sure it happens. If it is of God, then it will not fizzle out because of a lack of participation.Also, maybe our always saying yes is hindering someone else from saying yes. I had a project once, and we needed to have a leader. We were all just sort of looking at one another, and no one really said anything, so I said I would be the leader. I had zero desire to be the leader for this project, as the leader had to submit all the paperwork. However, I assumed no one else wanted to do it as no one else was speaking up. I then found out that someone else wanted to do it, but felt funny saying they would do it. To them, it felt like nominating themself, and they felt that was wrong. So luckily they mentioned it in a roundabout kind of way, and I didn't have to lead the group, and they got to lead the group. I am sure this is happening more than we think.I think there are people who would volunteer more, but they don't feel they have anything to offer. They need others to call out what they see in them. They need other people to reassure them they can do the job, especially if they are stay-at-home moms. Often, we, as stay-at-home moms, tend to forget that we did lots of stuff before we were moms. Since being a mom is our full-time job, we tend to see ourselves as “just moms.” When someone looks at us and personally invites us to volunteer in a position that they think we will be great at, that means a lot.Who do you know that you could be inviting to join you in your tasks? What job do you know you have to give up, but are afraid no one else will take it on? Trust that God has a plan. Trust that He has the perfect person in mind. Then ask God to highlight someone for you that you could invite to take over your position. Or, you can just invite them to give it a try and see how they like it. Whether they take the position or not, I believe they will be honored that you believed they could do it. Just by noticing them and inviting them, you will have made them feel seen and more confident. We all need to be seen.Dear Heavenly Father, I ask you to bless everyone listening. Lord, we want to trust that you will find the people to replace us, but why is it so hard? Why do we feel we have to do it all? Lord, we ask that you help us see that you don't want us to do everything. Help us to see that you have the perfect person lined up when we step aside. Help us to train up a new generation. Help us to pass the love of you and serve you onto others. Help us to step aside and let others know the amazing feelings that come along with doing your work. Help us to trust that if it is of you, then we can't break it. You will always provide. We love you, Lord, and we ask all of this in accordance with your will and in Jesus's holy name, Amen!Thank you so much for joining me on this journey to walk boldly with Jesus. I look forward to meeting you here again tomorrow. Remember, Jesus loves you just as you are, and so do I! Have a blessed day!Today's Word from the Lord was received in October 2024 by a member of my Catholic Charismatic Prayer Group. If you have any questions about the prayer group, these words, or how to join us for a meeting, please email CatholicCharismaticPrayerGroup@gmail.com. Today's Word from the Lord is, “I am the God of joy, love, and wonder. Go out there and spread it to one another.” www.findingtruenorthcoaching.comCLICK HERE TO DONATECLICK HERE to sign up for Mentoring CLICK HERE to sign up for Daily "Word from the Lord" emailsCLICK HERE to sign up for my newsletter & receive a free audio training about inviting Jesus into your daily lifeCLICK HERE to buy my book Total Trust in God's Safe Embrace

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. Host Miko Lee celebrates AAPINH Month by interviewing Filmmakers: Sara Kambe Holland, Alleluiah Panis, and Kyle Casey Chu, also known as Panda Dulce. We also cover a bunch of AAPINH month events happening throughout the Bay Area.   Calendar of Events Community Calendar May 3 2-6pm Daly City AAPI Fest celebrating local Asian American & Pacific Islander culture in Daly City and the Greater San Francisco Bay Area     May 10 10am-12pm PT Our Heritage 5K 2025  a FREE, family-friendly 5K fun walk/run honoring the rich history and contributions of Asian American and Pacific Islander communities in San Francisco. This scenic route winds through the heart of the city, passing by over 16+ historic AAPI landmarks—featuring goodies, resources, and fun facts about its cultural significance. Expect cheer stations, photo ops, sweet treats, and entertainment along the route to keep the energy high! May 10th is also AAPI Mental Health Day! The Our Wellness Festival, will celebrate mental health, community, and joy. The festival will feature family-friendly activities, carnival-style games, music, dancing, wellness resources, and more! May 23 at 5:30 pm – 8:30 pm Asian American and Pacific Islander LGBTQ2S+ Mixer NJAHS Peace Gallery 1684 Post Street, San Francisco Children's Fairyland in Oakland, and Stanford's Asian American studies department host a series of events throughout the month that we will post in the show notes for you to check out.  Bay Area Public Libraries AAPI Month Oakland public libraries feature reading lists for all ages, a grab and grow seedling kit and events like watermelon kimchi making!San Francisco Public Libraries There will be events for all ages at Library locations throughout the City, including free author talks, book clubs, film screenings, crafts, food programs and musical and dance performances. San Jose Public libraries host a series of events with a highlights being Tapa Cloth making on May 6 and Vegan Filipino Cooking with Astig Vegan on May 7 Berkeley public libraries   CAAMFest 2025 United States of Asian America Through June 1    Transcript: Filmmakers Exploring Boundaries   Opening: [00:00:00] Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express.   Ayame Keane-Lee: [00:00:57] Welcome to Apex Express and happy Asian American and Pacific Islander Heritage Month. Even though the Trump administration has eliminated recognizing cultural heritage months, we are still celebrating diversity and inclusion. Here at Apex Express and KPFA, we believe in lifting up people's voices. And tonight on Apex Express, we are focusing on Asian American filmmakers exploring boundaries. Host Mika Lee talks with filmmakers, creators, writers Sarah Kambe Holland, Alleluiah Panis, and Kyle Casey Chu, also known as Panda Dulce. Join us on Apex Express.    Miko Lee: [00:01:51] Welcome, Sarah Kambe Holland, the amazing young filmmaker, writer, director, here to talk about your very first film, egghead and Twinkie. Welcome to Apex Express.    Sarah Kambe Holland: [00:02:04] Thanks so much for having me.   Miko Lee: [00:02:06] So first I'm gonna start with a personal question, which is an adaptation from the amazing poet Chinaka Hodges. And my first question is, who are your people and what legacy do you carry with you?    Sarah Kambe Holland: [00:02:19] Oh wow. What a great question. , I think that I represent my family and my heritage. I'm mixed, so I'm half Japanese and half British. I grew up partially in Japan and partially in the States. I feel like those experiences, my family, they make up who I am and the stories that I wanna tell.   Miko Lee: [00:02:41] And what legacy do you carry with you?    Sarah Kambe Holland: [00:02:45] I think the legacy of my family, my grandparents on both sides have overcome so much, and, , they're a big inspiration to me. Funny enough, my grandparents play kind of a secret role in this film. My grandparents on my mom's side were incarcerated in the Japanese American camps. My grandmom, my British side overcame a lot of adversity as well in her life. , I think that's the legacy that I carry.    Miko Lee: [00:03:09] Thank you. Tell me a little more, what secret role do your grandparents play in the film?    Sarah Kambe Holland: [00:03:14] all my grandparents have always been very supportive of, my art and my filmmaking. But my grandparents on my mom's side, they passed away ahead of the making of this film. And I inherited my grandfather's car. And that car is the car in the movie that, Egghead Twinkie drive cross country. So I like to think that this is their way of supporting me. I think that they would get a kick out of the fact that their car is like a main character in the film,    Miko Lee: [00:03:41] literally carrying you on your journey. I had so much fun watching the film. Can you share with our audience a little bit about what the film is about and what inspired you to create this?    Sarah Kambe Holland: [00:03:52] So the film is called Egghead and Twinkie, and it's about this mixed Asian teenage lesbian named Twinkie who's coming out and her best friend Egghead, who unfortunately is in love with her and she does not feel the same. , and they end up going on this cross country road trip to meet Twinkie Online love interest IRL for the very first time. So it's kind of like a buddy comedy road trip movie. Coming of age queer story, , and it's one that's very personal to me, I think is a mixed Asian queer person. This was a story I was drawn to tell because it was a story that I didn't really see on screen when I was growing up.   Miko Lee: [00:04:30] Can you talk to me a little bit more about the use of the name Twinkie, which for many folks in the A API community is seen as a slur, and I know she talks about it a little in the film, but can you share more how you came up with that?    Sarah Kambe Holland: [00:04:44] Yes, it's a very nuanced thing and it's something I was kind of nervous to tackle, especially like in a comedy film. , but really with the creation of Twinkie's character, , I feel like she's going on this journey to embrace herself as a lesbian, as a gay woman, but then also I think that she's searching for herself as a mixed Asian person. I feel like within the Asian American community, if you're raised here in the US or if you're mixed or if you're adopted, I think that there can be this feeling of not feeling Asian enough. I think the word Twinkie was something that was kind of weaponized against her. Like, oh, you know, you're not Asian enough, you're a Twinkie. And her way of coping with that is to kind of reclaim that word and kind of own that. As her own name.    Miko Lee: [00:05:31] Thank you so much for sharing. I read online that this is the very first feature film to be crowdfunded on TikTok. Can you talk a little bit about, I know your background is in as a social media creator. Can you talk about that journey from social media creator to filmmaker?    Sarah Kambe Holland: [00:05:51] Yes. Yeah. TikTok and social media was such a big part of getting this film made. Uh, so for myself, yeah. I was a YouTuber before I was a filmmaker. I should be clear, I wasn't like PewDiePie or anything like that. I had like 40,000 followers. Um, but for me at that time when I was like 15, 16, that felt like the whole world. Um, and I think that YouTube was really my first introduction to. Storytelling, but also to making friends with people through the internet. And that ended up being a really big influence on this film because Twinkie is traveling cross country to meet a girl that she meets online. And I think that that is such a common story nowadays. Like people make friends online all the time. Um, and the ways that we find love and community has changed.Because of the internet. Um, so it felt very appropriate that we turned to TikTok turned to social media as a means to raise money for this film. Uh, we did a whole targeted crowdfunding campaign on TikTok and we raised over $20,000 from a lot of strangers that I will never meet, but I owe a lot of thanks to.   Miko Lee: [00:06:53] So now that the film has been going out to different festivals and being screened at different places, have any of those that participated in the crowdfund, have you met any of those kind of anonymous supporters?    Sarah Kambe Holland: [00:07:05] Yes. And that was crazy. it was awesome. We screened it over 40 festivals all around the world. Our international premiere was at the British Film Institute in London. And it was at that screening that someone raised their hand during the q and a and they were like, I just wanted you to know that I backed your movie, uh, and I found you on TikTok. And that just blew my mind that someone on the other side of the world, you know, had donated whatever, you know, 10, 20 bucks to making this thing a reality.   Miko Lee: [00:07:31] Oh, I love that when the anonymous becomes real like a person in front of you that you can actually meet. How fun. I'm wondering if your use of animation is, , been influenced by your social media background.    Sarah Kambe Holland: [00:07:45] Not really. Actually. I think the animation part of this film is just because I'm a total nerd. I really love animation, I love comics. And so that kind of bled into Twinkies character. You know, she loves comics, she wants to be an animator. And, uh, I think I've always been interested in the idea of combining 2D animation with live action footage. I feel like that's something that we see a lot in like children's movies or, um.Music videos, but it's not something that you really see in like, feature films all that often. So I was kind of excited to explore that, and it was a really fun collaboration with myself and our lead animator, Dylan Ello, who did most of the animations in the movie.   Miko Lee: [00:08:28] Oh, thank you for that. I, I, it was very delightful. Um, I'm wondering, because we're, our world right now is incredibly complicated and so conflicted. How do you feel filmmaking can make a difference?    Sarah Kambe Holland: [00:08:44] I feel like art is more important now than ever because I see even in just this film's journey how art literature and movies, it can change people's minds and they don't even realize that their minds are changing.I think especially with this film, 'cause it's so lighthearted and funny and silly, you'd be like, oh, it's just, you know, a good laugh and that's it. But, but not really. I've seen this film. Open doors and open conversations. And I think that that's really my hope is that maybe, you know, parents who have a queer kid and they're not sure what to do about it, maybe they'll watch this film and they'll be able to talk to their kid about things that maybe they're afraid to talk about. I think that art really has the power to, to change people's minds.    Miko Lee: [00:09:29] Have you experienced that with somebody that has actually seen your film, that you've had a conversation with them where they walked away, changed from seeing it?    Sarah Kambe Holland: [00:09:38] Well, on a very personal level, um, my parents, uh, are conservative and I think when I first came out to them, it was an adjustment for sure. Um, I. When I initially kind of pitched the idea of Egghead and Twinkie to them years, years ago, uh, as a short film, they were confused. They were like, why do you wanna make this film about being gay? Like, why do you have to make everything about being gay? And that's not really what it was. I just wanted to tell this story.  And it's been such an amazing journey to see my parents like fully embrace this movie. Like they are egghead and Twinkie biggest fans. They might love this movie more than me. Uh, so that has been really amazing to be able to kind of talk to them about queer issues in my identity through the making of this movie.   Miko Lee: [00:10:24] I love that. So let our audience know how they can see your film, egghead and Twinkie.    Sarah Kambe Holland: [00:10:31] So Egg and Twinkie is coming out on streaming platforms on April 29th. It'll be on Apple tv, Amazon Prime, uh, any video on demand streaming platform in North America.    Miko Lee: [00:10:43] Yay. And Sarah, what are you working on next?    Sarah Kambe Holland: [00:10:46] Oh boy, have a big question. Uh, I have a few screenplays in the works, one of which is a time traveling lesbian rom-com. So, uh, I'm waiting for when I get the big bucks so I can make my first period piece.    Miko Lee: [00:10:59] Love it. Sounds fun. , thank you so much for sharing with us. It was such a delight to see your film and I look forward to seeing more of your work.   Sarah Kambe Holland: [00:11:08] Thanks so much for having me, Miko. This was great.    Jalena Keane-Lee: [00:11:11] Listen to Kushimoto Bushi by Minyo crusaders, a Japanese cumbia band    MUSIC   Welcome back. This is the Powerleegirls on apex express, and that was Kushimoto Bushi by Minyo Crusaders    Miko Lee: [00:15:24] Welcome, Alleluia Panis, the Executive Director of Kularts to Apex Express.    Alleluia Panis: [00:15:30] Thank you. I'm so honored to be here.    Miko Lee: [00:15:34] I wanna talk with you about your film, but first I wanna start with a personal question, which is an adaptation from the amazing poet Chinaka Hodges. And that is, who are your people and what legacy do you carry with you?   Alleluia Panis: [00:15:49] Wow, that's deep who are my people? My people is my community. And so it is here in, in the diaspora, Filipino Americans, Asian Americans, and folks of color. And then of course the indigenous people in the Philippines. . What I carry with me and continues to inspire me on the daily is the knowing that we have been here for a long time. Our ancestors have survived eons of whether it's, good times and bad times. And so that keeps me going.   Miko Lee: [00:16:28] Thank you so much for sharing. you have been working in the field for a long time. You're really, , a trailblazer in terms of putting Filipino arts on the map and really lifting up the culture. Can you talk about your new film Memories of Mindanao, where that came from, what it's all about?   Alleluia Panis: [00:16:49] Is a leg of, , Tribo tour, which began in 2002. But actually inspired by my first trip to, , then the wild and being with in 1989 , and, , basically traveling and. Setting myself and my, my, my music and dance company at the time to just be with indigenous people. ,and how profoundly that particular experience really impacted me. For years I've been wanting to like, how can I bring this? Experience or share the experience with other diasporic folks. Fortunately I was able to connect with Carlo Abeo in the Philippines, who's been my tour manager, in 2001. And then in 2002 we embarked on the first, Tribo tour.   Miko Lee: [00:17:50] So this was an effort to really share this powerful kind of artistic travel journey with more folks. Is that right?    Alleluia Panis: [00:17:57] Yes. And it's actually beyond artistic. It's really about recognizing something deeper, right? Because our history of colonization is pretty intense. 500 years and or is it 400 years? Give or take, a century. And so there are a lot of things that had been co-opted. It has been erased, it has been gaslit. And fortunately, I feel like within the culture of the archipelago, there are, and even those. That are, of the, what is considered the colonized people or the Christianized people. there are practices that exist today that might have a different name, um, or but actually is indigenous and so, and only. Could I say that because I was able to really experience and be with folks and, uh, and it's years, you know, it's years of kind of like assessing and looking at you know, different, uh, practices. And so that is so I don't know. It's beyond gratifying. It's connecting. I mean, it seems so cliche. It's connecting with something so deep, you know, it's like connecting to, you know, to Mother Earth in, in that way our, our Mama Ocean. And recognizing yourself that, that you are bigger and have, and has agency, you know, in terms of just. What you are connected to, uh, what we are connected to. Um, and so it's, it's it, of course within the cultural practices, which is artistic practices that we see that connection.    Miko Lee: [00:19:40] You were looking at, the impact of colonization and how arts and culture has really spoke to that or fought back against that in the Philippines. Can you talk about bringing that over to our colonized United States and how you see that playing out?    Alleluia Panis: [00:19:58] Well, I think first of all as, um, as folks of color. And as former subjects of the United States, you know, 40 years of the US and still, still, um, you know, in some ways kind of soft power over the people of the Archipelago. It's, it's really, um, first and foremost knowing or getting that sense of connection and confidence and, um, self-identity. That leads, that would lead us to create, um, in the diaspora. And so what, what this pro with this project, this particular program does and, and I continue to prove it with so many folks, is that it's really. Kind of finding yourself, I mean, that, that seems so cliche and knowing your place in the world and how you are connected so deeply despite all the, you know, like all the brainwashing that you don't know anything. Everything is, uh, you know, everything that, that, that, um, that exists in terms of the cultural practices of the arch of the people of the archipelago are borrowed or, or, um. Basically borrowed or taken from another culture, um, really kind of diminishes that, that colonized thinking. And so I think the power of it is finding your stepping into your own power in this way. Um, and, and, um, you know, it is also not just the current, like in, in once lifetime do you get that abuse or trauma, but it's also all the. You know, the, the, the inheritance from our, you know, from our parents, from our grandparents, right? Great. Passed down the generation and, um, oftentimes construed as the real deal, unt true. And so, aside from the form. Aside from, um, the practices, because this trip is really a little, is is focused more on not learning or like, you know, we don't go to learn like dance music or. Weaving or, you know, design or anything like that. Yes, that happens. We do, we do have workshops, but you know, it's not like it's, it's more like opening the ice of each, you know, individual. I. To the, to the, the whole, the whole thing. What, what is the, the presence of nature is, are they water people? Well, how does the water impact the cultural practices and therefore the artistic practices, um, and understanding sort of like, oh, they, they do that kind of steps with the, you know, flat feet or whatever. Because the sound of the bamboo slats is just. Amazing, you know, uh, under their feet. And so it's not so much that I'm gonna learn, you know, x, y, Z dance or x, y, z music, music or gongs, or, but it's more like w. Through those practices, how do we see the people, how do they mirror our own existence? And what, what we can remember really is remembering, um, what my, what, what we have forgotten or what we know it's true, but we're not sure. So I dunno if I'm answering your question. It's a roundabout response.    Miko Lee:[00:23:26]  I feel like you're talking about how we step into our ancestral wisdom and power.    Alleluia Panis: [00:23:33] Correct.    Miko Lee: [00:23:33] And I'm wondering if you can expand on that,, to talk a little bit more about this time of oligarchy we are living in, which is really built in colonization. How do we both as artists use our superpowers to fight back against that and then encourage other people? How do we use our artist beings to encourage other people to fight back against the world that we're living in right now?  Alleluia Panis: [00:24:00] One of the most powerful impact on me , in experiencing, indigenous practices and culture is the practice of spirituality, the rituals, the ceremonies. There's one specific ceremony from Ana as a magana on ceremony, um, that really, It was just such a profound experience in opening up, my senses and my sense of connection to something larger than this. And, and the EPO and, um, there's several, um. Ritual practices with different names. It's basically similar, uh, practice, uh, is the connection to the five elements and the basic, um, um, and fundamental elements of life. You know, water, earth, wind, fire, and the darkness. The, there's a transcendence. Um. And that that discovery is a, or that connection, um, is something that's, it sounds really woo woo, right? I mean, um, but it really becomes kind of a, a, an experience, an embodiment experience, a belief in your own kind of intuition, your gut feeling. My, uh, my. Um, response, you know, to it, a physical response. And, um, that, that's become like a, a guide for, for everything that I do. And so, um, to me that that is the grounding that, um, has allowed me to continue the work that that. That I've been doing, continue living, period. And so it's really, I think the, a matter of really kind of like, knowing yourself, it just sounds all so cliche, you know? And, and, the power of, Really understanding that you have or I have a depth of connection, that I can draw from in terms of energy and spirit and love, that is beyond kind of the physical, but also the physical. And so for me, that sense of knowing. Is what is allowing me to continue doing what I do despite all the, you know, challenges and difficulties and, you know, the insanity of these times or any time. and having kind of that grounding, I mean, you, you, the, the, clarity, is everything. it allows me to. follow what seems to be the correct route to wherever I was going. it doesn't mean that it's, it's, I'm, I'm not working on it, you know, but I'm also not, not pushing in a way that, you know, I'm, I'm gonna make you believe in me and I'll, you know, like, sort of like, I will tell you what is the right thing and, and, and I will make you, um, agree with me. It, it's, it's not that. Um, I is, I dunno. Is that making any sense? Do you have any other,    Miko Lee: [00:27:24] you totally make sense to me. I'm wondering how people can find out how, how can people find out more about your film and about all of your work?    Alleluia Panis: [00:27:34] Oh, sure. people can find out about, my work and the film through, um, the website. It's, uh, KulArts SF dot org and, most of, if not all of my work, uh, and the work of others, are actually on there. There's a lot of information there. the, the film is gonna be shown at the Los Angeles Asian Pacific, film Festival May 3rd at, uh, a MC. Eight or 14 or is it in, Monterey Park and, folks can actually just find that information on our website as well.    Miko Lee: [00:28:13] And what would you like audience to walk away from your film with an understanding of?   Alleluia Panis: [00:28:21] I want the audience to feel the. Power of being there in TT T is the southernness most islands of, of the Philippines. And, not too many people actually go there. If you have seen the Sam Baja, um, you know, divers, uh, where they can dive for, I think they can stay from five to 15 minutes underwater without any, you know, oxygen or assistance. These are, these are the people who, who, uh, these islands belong to. and as usual, their, you know, their live livelihood is being challenged by everything that's happening in the world. And what the, the film itself, itself, is really trying to put, put the audience within the, you know, like the, I guess the, the shoe of the there and how, you know, their experiences. there's not a lot of explanation to it because we really want it to be a more visceral experience. for the audience,    Miko Lee: [00:29:22] is there anything else you'd like to share with us?    Alleluia Panis: [00:29:26] Let's keep on going. Let's, you know, we, we all, we all need to be in community to uplift each other and keep hope alive.    Miko Lee: [00:29:38] Thank you so much for joining us today and sharing a little bit more about your film and about your work and your connection to the ancestors and the need to move forward.   Alleluia Panis: [00:29:47] Appreciate you. Thank you, Miko.   Miko Lee: [00:29:51] Welcome Kyle Casey, Chu, also known as Panda Dulce to Apex Express.    Kyle Casey Chu: [00:29:57] Hi so much for having me.    Miko Lee: [00:29:59] We're so happy to have you back here, onto Apex Express Land and you have a bunch of new things happening, not just a new film, but also a new book. First off, I'm gonna just start with a personal question, which I ask everyone. Who are your people and what legacy do you carry with you?    Kyle Casey Chu: [00:30:16] Ooh, that's a juicy one. Um, my people, I would say my people are the weirdos and the art freaks of the world. Uh, queer and trans people, Asian Americans, queer and trans Asian Americans, people of color, people from the Bay Area. Um, people who have noticed the boxes that they're in and are pushing the walls and the boundaries of that. I feel like these are the people who really inspire me the most. In terms of the legacy I bring, I am a fourth generation Chinese American, uh, queer and trans femme person living in the San Francisco Bay area where I was born and raised.   Miko Lee: [00:30:56] Thanks so much for sharing. , first let's start with just finding out more about your film, which was based on a true story called After What Happened at the Library. This was a national story, I remember hearing about it, but for folks that don't know, can you describe the real incident that inspired the film?    Kyle Casey Chu: [00:31:14] So, I'm one of the founders of Drag Story Hour, which is exactly what it sounds like., drag queens reading stories to, , children and their families and libraries, bookstores and schools. In 2022, I took a gig in Pride Month at San Lorenzo Public Library, , where I was doing a drag story hour and the Proud Boys stormed in. They called me a tranny, a groomer and an it. They wore shirts saying, kill your local pedophile and I had to retreat to the back and lock myself in the back room. They scoured the premises looking for me. , the authorities showed up and didn't get any of their names or information, um, and just. Dispersed them. And after the incident, I came back to the reading room where the children and families were there, but shaken and I completed the reading.    Miko Lee: [00:32:05] Incredibly traumatic. What happened after that in real life?    Kyle Casey Chu: [00:32:10] It's funny that you, uh, because the short film is called After What Happened at the Library, uh, for a reason because I feel like it's natural as social creatures for humans to focus on the incident itself. We want to approach people with empathy and we want to, really put ourselves in their shoes, uh, to kind of be there as a support for them. What I wasn't prepared for was the gauntlet of media attention, how people would be coming out of the woodwork to ask me about the situation. They would send gushing praise, hate mail, death threats, love letters, care packages, and this wave of attention. Almost added to the overwhelm of the experience and the fact that I had suddenly become a figure and a lightning rod in a culture war when I just wanted to read a book in a library. 'cause that's what I was doing. Um, and not only this, but in the coverage of the event. Because the authorities were so slow to act on this and only started investigating it as a hate crime after it blew up on Instagram and they suddenly felt the heat of media attention. Um, I felt the, my only recourse was to go to the media and was to talk, and especially as a writer and a storyteller, I felt I needed to kind of sound the alarm because it was pride month.  This was the first, this was the inciting incident of a national, even international anti-D drag wave of right wing extremism. Um, it was a couple days later that the oath keepers were found planning some kind of resistance, like violent insurrection in before Ohio Pride. And so I would talk to these journalists and. I felt in the beginning I trusted them because, you know, I trusted that they wanted to get the word out, that they had the same intentions that I did in protecting my people. And what I found instead was that they kind of almost, they tried to elicit the most emotional response from me, which often involved asking me to relive the most excruciating aspects of that time and that experience. So I had to go back and revisit it over and over again. And when the stories actually came out, I'd found that my story was edited to suit another preconceived formula that they had already pitched a certain idea for how the story was would go. That painted me as this static monolithic victim. And they would just plug in one tearful soundbite and the rest of the story, they could just say whatever they wanted with.And there's a certain violence in that. There's a certain. Greater injustice to going through something like that, number one. But number two, telling your story and having that be distorted to suit other political aims or to, you know, buttress a call for public safety. And that specific dynamic of the direct aftermath of notoriety is what the short film gets at.   Miko Lee: [00:35:11] Oh so you're taking back your own story.    Kyle Casey Chu: [00:35:14] Absolutely. So after what happened at the library, the short film is a very much a radical reclamation of my own voice and my own story. Um, prying it back from the hands of the media and telling it on my own terms.    Miko Lee: [00:35:26] Thank you for that. And how has it been received   Kyle Casey Chu: [00:35:29] So far it's been received very well. The short film World premiered at Florida Film Festival in Orlando. Received a special jury prize for courageous voice in a time of great need, which is incredible. It's our first screening and we already got an award, which is so exciting. It just screened at SF Film on April 23rd as part of the shorts block. SF film is an Academy Award qualifying festival, and it is going to screen again at Can Fest, one of my favorite local festivals, the world's largest Asian and Asian American film showcase it's screening on Friday, May 9th at Kabuki and tickets are on sale.   Miko Lee: [00:36:11] Thank you for that. And can you tell us about your new book? This is very exciting. You have a coming of age story, the Queen Bees of Tybee County. Can you tell us about your book?   Kyle Casey Chu: [00:36:22] Absolutely. When it rains, it pours in creative worlds. I had a lot of irons on the fire and it just so happened that all of them were exhibiting or debuting or hitting shelves in the same week of April, which is last week. The Queen Bees of Tybee County is my debut novel. It's middle grade, so for ages eight through 12, though like a Pixar movie, it's for all ages really. Um, and it is a hopeful drag coming out story about a queer Chinese American seventh grade basketball star. Derek Chan, who is unceremoniously shipped off to his grandma Claudia's in rural Georgia, and she is volunteering for a local pageant. And so he. Explores his queer identity and his love for drag via Southern pageant culture.    Miko Lee: [00:37:09] Ooh, do we see a film of this in the future?    Kyle Casey Chu: [00:37:12] Actually, Queen Bees of Tybee County was optioned by Lambert Productions, which put on the Hardy Boys on Hulu. So it is on its way to becoming a TV show if every, if all the stars align, it'll be on TVs in the uk. Fingers and toes crossed for that.    Miko Lee: [00:37:27] Amazing. I'm looking forward to that. Can we pull ourselves out a little bit and talk about the times that we're living in right now and how artists use our super powers to fight back against the oligarchy that we're living in?    Kyle Casey Chu: [00:37:43] We all know, or perhaps should know that the beginnings of fascism involve suppressing intellectuals and artistic voices, increasing police presence and trying to maintain a stiff and consistent lid on the voices of the people. And so this type of suppression is happening right now. There are book bans across the country. , there are state and federal efforts legislatively to curtail the rights of trans kids and trans athletes, and Intellectuals, diplomats and scholars are all being expelled or suppressed, and I think something that I've learned is that, and it sounds really cheesy, but that quote is so real where it's like being brave isn't the absence of fear, but it's doing things in spite of it. I know it feels very scary to speak out right now, but now is the exact time to speak out because any. Ground that is seated cannot be taken back. And so holding of the line by way of protest, by way of publication, by way of dissenting is how we crack this. The armor of fascism.    Miko Lee: [00:38:55] And can you talk a little bit about the moment of joy or celebrating joy within the context of the strife that we're living in? I bring that up because , you've given me much joy as part of the rice rocketts and a lot of the work that you do. So I wonder if you could just talk about what does joy mean in the moment like this?    Kyle Casey Chu: [00:39:16] Yeah. I think. I have a background in social work and one of the first things that we learned is this is hard work. It is hard to always start on your back foot and to have to argue your own humanity and justify your existence as an artist or as a person. I found myself doing that when coverage of the library incident was happening and. One of the things that they tell you is the way that you do your best work and the way that you best serve your communities is by keeping your own self afloat. And what this means is maintaining a balance. When you have hard work, you also need to reward yourself. You also need to take care of yourself. And I don't think it's enough to just say self-care. You need to expose yourself, and you need to fully embrace the full spectrum of human emotion, which necessarily includes joy. And so. After completing such an intense project, like after what happened at the library, I knew that I needed to engage in something that was hopeful and that really struck the cord of why community is so vital and important, and why social support is integral to all of us thriving. And so the Queen Bees of Tubby County, I was told by a reviewer, and this is my favorite review, they said that it's like Chapel R'S Pink Pony Club. If it were a book. Um, and I'm going with that 'cause I love that. But this story is really just about hope. It's about friendship, it's about, it's about dancing towards the future we want. And I don't think it is enough for us to react. I don't think it's enough for us to strike down. Terrible and horrifying regimes. We also must have a vision for the future that includes ourselves thriving and enjoying ourselves. And I think a part of that practice for me is making art and scaffolding a vision for the future that is positive.    Miko Lee: [00:41:20] And what would you like people to walk away from after either reading your book or seeing your short film?   Kyle Casey Chu: [00:41:29] I think after seeing the short film. What this gets at is whenever there's a flashpoint of a culture war and it's localized on one person, whenever a culture war is personified in one singular person, like for example, ma Moon kil. There's only so much of his life that we get to see, and it's through the headlines and this viral moment of like a flash on the pan. And I want people to realize that the way that you interact with these people in that fleeting moment is going to stick with them long after this moment of notoriety passes. And. To be conscientious and aware of what impact you're bringing to that person because it may just be a moment or a blip in your feed, but the impact is enduring for the person who's living it. And I also want us to be critical of how we consume trauma and violence in the media, and to ask ourselves if. We really, truly need to get all the details if we really, truly need to be put, put that victim in the position of reliving their experience just so we can relive it for a moment. Whereas they will have to relive it for the rest of their lives. And I think survivor narratives and victim narratives are way more messy and complicated and sometimes funny than people give it credit for or realize. And to realize that when you are reading something. That is just one dimension in one shade. Uh, yeah. So that was a lot, sorry. But, um, the other thing is for the Queen Bees of Tybee County. And the reason why I wanted to end on that is because it's uplifting is as dark as the world can be. It can also be as dazzling and bright and hopeful, and that the future that we are fighting for is worth fighting for. And we need to remind ourselves of that. Especially in times like these, and I know it might seem counterintuitive for us to celebrate or to be around each other when it feels earth shatteringly bleak, but it is essential to our survival, and don't be afraid to embrace that.   Miko Lee: [00:44:00] Kyle, thank you so much. Kyle, Casey Chu, thank you so much for joining us on Apex Express. I encourage people to check the film out and the book out and we appreciate chatting with you.    Kyle Casey Chu: [00:44:11] Thanks so much.    Ayame Keane-Lee: [00:44:14] Kyle's film will be showcased at Cam Fest, the nation's largest showcase for new Asian American and Asian films, which runs from May 8th to 11th in San Francisco at a time when it feels particularly fraught to express stories from communities of color. Cam is doing what we've done for over 40 years, sharing films from Asian America to a wide array of audiences. It says, Cam's, director of programs, Dawn Young. Watching these stories in a theater full of friends and neighbors is an opportunity to laugh and cry, and ultimately to celebrate human experiences that transcend bounds. This year's festival will return to the A MC Kabuki in San Francisco's Japan town for opening night, and a total of four days of screenings in the historic neighborhood that is undergoing its own resurgence with new restaurants, cafes, and boutiques, highlighting both traditional and youth oriented culture. The Roxy Theater will also host three days of screenings. Cam Fest continues to strengthen ties with other local arts institutions with the Asian Art Museum hosting the Cam Fest gala. Following the opening night film on Thursday May 8th and SF M Om a opening the Phyllis Wa Theater for Mother's Day programming on Sunday, May 10th. Turning a lens on history, whether it's the end of the Vietnam War or the trailblazing women in the Bay Area, offers a chance to reconsider the stories through which we come to understand ourselves. Says Cam Fest program Manager Del Holton, ranging from intimate narratives of family and memory to experimental work that bends the conventions of storytelling. These films illuminate the many perspectives of Asian America.    CAAM Fest 2025 wraps up on Mother's Day with dedicated events that highlight strength and visionary artistry of Asian American women. You can also catch my sister Jalena Keane-Lee's film Standing Above the Clouds at 5:00 PM at the Kabuki. Honoring Mothering also includes celebrating the nurturing of community and pioneering of aesthetics. Cam's final day reflects on the contributions of Asian American women's work while looking to the future of storytelling. Another major multimedia arts, dance and music festival to check out is the annual United States of Asian America which runs through June 1st at venues around the Bay Area. This year's theme Critical Refuge asks us to reflect on our journey as immigrants, refugees, and generations of descendants and or mixed raced people in the diaspora as we seek necessary sanctuary within ourselves and in our communities in times of unrest and uncertainty. The festival will honor a API Arts and Culture, reflecting on where we have been, where we are now, and what our collective future holds, while acknowledging our roots as immigrants, refugees, and mixed race descendants. Also check out the 42nd annual Himalayan Fair in Berkeley's Live Oak Park happening May 17th and 18th. There will be Himalayan Food, handicrafts, music, and Dance. There are so many events happening in celebration of Asian American and Pacific Islander Heritage Month. Check out our show notes for links to all the wheelchair accessible events In addition to the films we featured tonight, camp Fest and United States of Asian America, there is also May 3rd, two to 6:00 PM daily city AAPI fest celebrating local Asian American and Pacific Islander culture in daily city in the greater San Francisco Bay area.    May 10th, 10:00 AM to 12:00 PM Our heritage, 5K 2025. A free family friendly, 5K fun walk slash run. Honoring the rich history and contributions of Asian American and Pacific Islander communities in San Francisco. This scenic route winds through the heart of the city. Passing by over 16 plus historic A API Landmarks featuring goodies, resources, and fun facts about its cultural significance. Expect cheer stations, photo ops, sweet treats, and entertainment along the route to keep the energy high. May 10th is also a API Mental Health Day. The Our Wellness Festival will celebrate mental health, community and joy. The festival will feature family friendly activities, carnival style games, music, dancing, wellness resources, and more. May 23rd at 5:30 PM to 8:30 PM Asian American and Pacific Islander, LGBT Q2 s plus Mixer, NJAHS, peace Gallery 1684 Post Street in San Francisco. Children's Fairyland in Oakland and Stanford's Asian American Studies apartment will also host a series of events throughout the month that we will post in the show notes for you to check out in Bay Area Public Library News. Oakland Public Libraries feature reading lists for all ages, a grab and grow seedling kit and events like Watermelon Kimchi making. San Francisco Public Libraries will have events for all ages at library locations throughout the city, including free author talks, book clubs, film screenings, crafts, food programs, and musical and dance performances. Highlights for adults include the launch of Corky Lee's Asian America at the main library on May 23rd. The new book features over 200 breathtaking photos celebrating the history and cultural impact of the Asian American Social Justice movement. We've covered Corky Lee's work in multiple previous Apex episodes.    Additionally, four members of the Asian American Journalist Association, AAJA, who cover the Asian American and Pacific Islander News beat will discuss how authentic local reporting happens, important stories they've reported recently, and how having reporters dedicated to the BEAT impacts the A API community on May 8th, moderated by the interim president of the AAJA-SF Bay Area chapter Harry Mock. The panel features Ko Lyn Chang from the San Francisco Chronicle, Han Lee from the San Francisco Standard, and Ravi Kapoor, CEO of Dia, TV on May 25th. The library partners with the Chinese Cultural Center of San Francisco to welcome Curtis Chin, author of everything I Learned, I learned in a Chinese restaurant for a book talk and library popup. For youth on May 25th, join June Jo Lee Food ethnographer and award-winning children's book author for a kimchi demo. Read aloud and krautchy making activity. Experience a read aloud of New Picture Storybooks for Children and participate in a drawing workshop on comics with illustrators mini fan and Sophie Dialo on May 23rd at Excelsior Branch Library. Katie Kwan, who has been featured on Apex dives into the world of comics and zines through the lens of an Asian American artist and educator, and teaches the community how to make their own comics and zines at multiple locations throughout May. San Jose Public Libraries host a series of events with highlights being top of cloth making on May 6th and vegan Filipino cooking with Aztec Vegan on May 7th. Once again, happy Asian American and Pacific Islander Heritage Month from us at Apex Express. Please do checkout CAAM Fest. May 8th through 11th in San Francisco. If you get the chance and you'll be able to see Kyle's film. As well as many other incredible AAPI, histories and stories. You can check out all of that community calendar info in our show notes, as well as information on all of the guests you heard from tonight.   Miko Lee: [00:51:55] Please check out our website, kpfa.org to find out more about our show tonight. We think all of you listeners out there. Keep resisting, keep organizing, keep creating and sharing your visions with the world because your voices are important. APEX Express is created by Miko Lee, Jalena Keane-Lee, Preeti Mangala Shekar, Anuj Vaidya, Swati Rayasam, Aisa Villarosa, Estella Owoimaha-Church, Gabriel Tangloao, Cheryl Truong and Ayame Keane-Lee.        The post APEX Express – 5.1.25 – Filmmakers Exploring Boundaries appeared first on KPFA.

It's Tuesday, April 1st, A.D. 2025. This is The Worldview in 5 Minutes heard on 125 radio stations and at www.TheWorldview.com.  I'm Adam McManus. (Adam@TheWorldview.com) By Kevin Swanson Myanmar earthquake death toll tops 2,000 The death count resulting from a major earthquake centered in Myanmar has topped 2,000, reports The Guardian.   The quake which registered 7.7 on the Richter scale, affected the areas of Mandalay and Sagaing.  (Look at a shake map of Myanmar that shows the areas most affected by the earthquake.) Rescue efforts in the area of Sagaing have been hampered by the nation's military, as that area has the reputation of resisting the junta since the coup of 2021.  The major Christianized areas of Myanmar include the Chin State in the northwest and the Karen State in the southeast.  The earthquake affected the center of the country. Help Samaritan's Purse pay for Myanmar field hospital Franklin Graham announced that the Samaritan's Purse DC-8 jet departed Greensboro, North Carolina just yesterday, heading for Myanmar with medical supplies and a fully-equipped field hospital, complete with doctors and nurses.   You can make a donation to this emergency medical response through a special link in our transcript today at www.TheWorldview.com. 1,000 dead in Gaza from recent Israeli attacks War is heating up in the Middle East.  Al Jazeera reports 80 deaths in Gaza in the past 24 hours, and 1,000 deaths since the ceasefire broke two weeks ago. On Sunday, Israel Prime Minister Benjamin Netanyahu promised to intensify attacks on Hamas until Israeli hostages are released. U.S. deployed B-2 Bombers, two air craft carriers to Middle East The United States has deployed a quarter of its B-2 Bomber fleet to the Middle East, based on the island of Diego Garcia, just south of the nation of Iran.  Also, the two aircraft carriers, the U.S.S. Carl Vinson and the U.S.S. Harry S Truman, have been moved into the Persian Gulf area, for a more significant military buildup. Trump threatened military action if Iran doesn't stop nuclear program President Donald Trump has sent a letter to Iran demanding a settlement on the nation's nuclear program.  He threatened military action, but has received no response in two months.   Trump told NBC News that "If they don't make a deal, there will be bombing. It will be bombing the likes of which they have never seen before." Iran's skyrocketing inflation and severe water shortages Iran's internal pressures are rising as well. First, inflation remains at a staggering 40%. The Iranian rial, their currency, has lost significant value — crossing the 1,000,000 rial-to-dollar threshold recently. And second, because rainfall decreased by 25% last year, Iran's major dams are only at 6% capacity. The National Council of Resistance in Iran issued a recent report that summarizes the Iranian situation this way: “The sharp increase in water shortages, poverty, inflation, and systemic corruption has turned Iran into a powder keg, with officials scrambling to prevent an explosion that seems all but inevitable.”  Trump's tornado of tariffs This is the big tariff week for the Trump Administration.   What is called “reciprocal tariffs” are on schedule to take effect tomorrow, probably affecting India and Brazil most heavily - due to their tariff imbalances.   In addition to the reciprocal tariffs, auto import duties of 25% will kick in on Thursday — mostly affecting Mexico with $20 billion in tariffs, Japan with $10 billion in tariffs, South Korea with $9 billion in tariffs, Canada with $8 billion in tariffs, and Germany with $6 billion. Plus, about half of the cars sold in the U.S. will be subjected to the 25% tariff. Let's keep in mind these general principles from the Proverbs. “Everyone proud in heart is an abomination to the Lord; though they join forces, none will go unpunished. … When a man's ways please the Lord, he makes even his enemies to be at peace with him.” That's Proverbs 16:5 and 7.  Governor DeSantis wants to eliminate Florida's property tax Florida Republican Governor Ron DeSantis indicated on X that he would support an initiative to eliminate property tax in his state. He noted that “taxing land/property is the more oppressive and ineffective form of taxation.” Both Pennsylvania and Florida are considering the elimination of this onerous taxing of the American people. States with the lowest property tax are Louisiana, Hawaii, Alabama, Delaware, and West Virginia.  The states with the highest property tax rates are New Jersey, New Hampshire, Texas, Nebraska, Wisconsin, and Illinois. Declining Catholic population Catholics are losing ground – fast -- in America. In 1980, Catholics represented 29% of the U.S. population.  In 2024, Pew Research's recent survey found only 19% of Americans self-identified as Catholics. That's a 24% decline in 17 years. For every 10 people joining the Catholic Church, 84 are leaving. Mainline liberal Protestants have seen bigger drop By contrast, Protestants have declined by 19% over the last 17 years. Evangelicals have dropped from 26% to 23% of the population. That's only a 12% drop. Not surprisingly, mainline liberal Protestant denominations have seen a 39% drop in 17 years. 50% of parents support adult children Savings.com reports that half of U.S. parents support their adult children at an average of $1,474 per month. Interestingly, 40% of those same parents say they plan to cut off funds to their freeloading adult children within two years. Gold up, stocks down Gold continues on its upward surge, topping $3,120 per ounce on Monday. Meanwhile, stocks dipped again. The Nasdaq Composite scraping 17,000, about 3,000 points off of a February 19th high, reports the Associated Press. Disney's woke Snow White bombing at box office And finally, Disney is still losing big money on its woke projects. The new release of Snow White featured advocacy of girl power and socialism, not to mention computer-generated dwarves. Not surprisingly, it saw a 66% drop off from the first to the second week, marking this film in the “weak performer” category.   The $270 million film pulled in just $67 million at the box office over two weekends. Let's remember the lesson from 1 Samuel 12:25. It says, “If you do not obey the voice of the Lord, but rebel against the commandment of the Lord, then the hand of the Lord will be against you.” And that's The Worldview on this Tuesday, April 1st, in the year of our Lord 2025. Subscribe by Amazon Music or by iTunes or email to our unique Christian newscast at www.TheWorldview.com. Or get the Generations app through Google Play or The App Store. I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ.

A Butterfly wants to kill the World?Book 3 in 18 parts, By FinalStand. Listen to the ► Podcast at Explicit Novels.Although Love is both fire and shadow, we often forget to take comfort from the coolness of the memories when the burning flames are absentThere were precisely two things, okay, four things, keeping me alive. The fourth thing would come to her later when her 'furious was replaced by her 'curious' ~ as in how I knew her inhuman lingo ~ which would lead to my legacy with Grandpa.The top three reasons -She had poked my chest. It was a challenge, calling for one of my guardians to come out and play. The avatar knew I was the chosen heir of the Goddess Ishara and my goddess had devoted a good deal of time and effort to my survival and continued service in her cause. If Ishara made an 'appearance', it would be enough reason to not eviscerate me for my foul treatment of her august personage.Nope. It seemed Ishara was busy at the moment.Still, she most likely knew SzelAnya had shown a keen interest in me in Romania, though I'd never told Selena, or any other member of the 9 Clans, the Dragon's Daughter had killed Ajax for me. Figuring out SzelAnya, a storm deity, had helped me and Aya escape from our kidnapping in the midst of a cyclone in the Pacific Ocean wasn't much of a reach.But no bolt of lightning coalesced from my chest to singe her finger. No clap of thunder. Not even a cloud with a hint of disfavor appeared above us.Her obsidian fingernail began penetrating my shirt, touched my skin, then drew my blood, and something 'twitched'.That would be Contestant Goddess #3. She wasn't actually hanging around me. She didn't have to. She'd left me a memento of our last shindig before we parted ways. That was the nightmare-inducing episode where she, the chthonic goddess Sarrat Irkalli, had compressed one man's body into a dagger and then proceeded to suck another's soul into it to use as a power source for an Airbus 350 (a commercial airliner, if you didn't know).I still had that snaggletooth-looking thing at my back. Well who the Hell was I going to leave it with? Honestly, the only people I felt could keep it safe I loved too much to curse with it. Anyway, the second her divine claw touched my blood, the long dormant weapon whispered to me in a somewhat bored, lofty feminine voice from beyond the grave,Do you want me to discorporate this pathetic has-been for you?Quick check. Only the avatar and I, and her priestess-savant heard that. Of course, in downtown, New York City, noon Sunday, how weird would such a declaration be? The avatar's eyebrow arched. Her big bat-ears (still looking human to the normal viewing public) flicked this way and that, figuring out precisely where the threat originated from. Slowly, her once poking hand began to slide across my chest, along my ribs and around my back.She touched the dagger. Nothing.Gingerly, she drew it forth. I'd had a makeshift sheath made. As the blade made its journey around me, she took a half-step back to better observe it."Please don't kill him!" Theddy squealed. "We haven't had sex yet!"Being 'who' and 'what' she was, the avatar did what came natural. Fortunately for Theddy, I'd become accustomed to working with psychopaths.She stabbed the dagger at Theddy. I clamped my hand down on her wrist. The claws of her left hand came down on my constraining wrist. My free hand came down on that hand, trying to pry it free. It was a hopeless struggle, except.Yes, my old friend 'except'. Except the avatar was holding the dagger. As powerful as Ītzpāpālōtl was, she wasn't pushing against me. She was pushing against Sarrat Irkalli.Ītzpāpālōtl was a living, breathing terror machine who killed and received sacrifices on a regular basis.Sarrat Irkalli hadn't been actively worshipped in 3,000 years.Uneven contest? Oh yeah.See, Ītzpāpālōtl had spent the past 500 years continuously fighting against the Weave to keep her fingers on this side of reality.Meanwhile, for the most part, Sarrat Irkalli had sat upon her throne in the Sumerian Underworld with hundreds upon hundreds of thousands of souls toiling under her watchful gaze for eternity. Sure, her version of Hell wasn't getting any fresh deposits, but she knew how to milk the system well.Even the bad karma for the dagger's creation wasn't hers. She'd stolen it from the foolish Gong Tau sorcerers who had meant to enslave my soul, aka one-third of the Baraqu-Alal-Cáel deal she'd worked out millennia ago. It was the Weave giving her a 'freebie' for playing by the rules, if you considered the Weave sentient.And now Ītzpāpālōtl was touching it. Whoops. It wasn't as if Ītzpāpālōtl was stupid. It isn't like there are tons of magic weapons running around, much less soul-munchers like the one I had. Rationally, who would give a novice like me, a weapon like this? I say again, 'whoops'.Once I'd figured this out, I couldn't stop being me."Theddy, do you like girls?""What?" she squeaked. Here was this psycho trying to drive a Smilodon incisor into her bosom and I was giving her a sex quiz.Ītzpāpālōtl was really starting to struggle now."I, ah, are you okay?" she continued."Oh, I'm dandy. I'm serious. You think this chick is hot? I mean, would you do her in a three-way?" I proposed casually."Timothy?" Sovann."Bro?" Timothy to me."It's all good. Sovann, you want to know what my life is like? This lady who came to discuss business with me today is an immortal mass murderer. You give the word, I'll let go and this knife is going to cut her up like a Ginsu blade on market day because just cutting her heart out isn't going to be enough. Worse. Eventually she'll get back up.""Timothy?" Sovann repeated, this time with more concern. He thought I was nuts. I released my left hand. The blade flipped up, twisting in the avatar's grasp. That was the point her minions figured out something was wrong."El Amado?" the priestess-savant called out softly. The three goons began reaching for 'things'."Call them off, or I open my other hand," I cautioned the avatar. She spared me a swift, hostile look. My fingers tingled."Esten quietos!" she snapped. They stopped."Cáel, bad day, or not. This isn't you. Stop it. The girl's in danger," Timothy spoke up. He didn't mean Theddy. He meant the avatar."I'm being a real asshole, aren't I?" I sighed."Pretty much. You never let the bitches get to you before. Girl pops an attitude, you smile and move on. Life is too short," he reminded me. Too true."I'm going to put my hand over the blade," I told Ītzpāpālōtl. "When I do, you can let go."She didn't say anything for several seconds, even after my left hand covered the semi-serrated edge."Why should I trust you?" she sizzled."Because 'me' letting anything bad happen to you would make me a total, judgmental jerk. I don't know you. Whatever you did before you showed up today shouldn't matter to me. I acted stupidly. I should have stopped you. I didn't. I didn't even warn you and I could have. I was angry, and not even at you. Just angry and I apologize. Now, let go.""Why?""Hi. I'm Cáel Nyilas. Can I have my knife back? Please?"Blink. She released it. For a millisecond, it wanted to do something else because bitches are bitches. It didn't, so my palm wasn't sliced open. My right hand took the hilt. I carefully put the blade away."Yes," Theddy gulped."Huh?" Sovann shook his head at the sudden evaporation of the life and death tension. Welcome to my life. Theddy meant 'yes' to the 'girl-girl-guy' thing I had proposed earlier. It pays to keep things prioritized."What is this movie you were talking about?" Ītzpāpālōtl asked. Had she forgiven me for anything which had transpired? Bwahahaha, no way. She was taking the initiative and going with Option 1 from my earlier insane diatribe."Wait!" Sovann nearly shouted. "You nearly, I don't know, threatened Cáel's life and tried to stab Theddy and now you think you can go with us to a movie?""I told you," Timothy put an arm around his shoulder, "life with Cáel is rarely dull.""I thought you meant he was fun to party with, or something like that," Sovann looked up at his lover. "I thought his uncle showing up, and trying to kill him and then being blown the fuck away by those women and federal agents, and that other girl who pointed a gun at us, is this the new normal?""I love you, Sovann," Timothy grew compassionate. "Cáel is my best friend. He'd never deliberately hurt either of us and normal friends are something he has in short supply. Today being a great case in point."Ten seconds passed."The title is 'As Above, So Below'," Sovann addressed the avatar, "and what do we call you?"Since 'if you are not a worshiper and addressing me, I normally am about to kill you' would sound really cool in Olmec-ic, but I might be asked to translate,"How about we go with 'Obsidian', please?" I pleaded with her.She knew I was currying favor now ~ and behaving like a weather vane caught in the wall of a tornado ~ she gave a gracious bow of her head."Obsidian will do for now. Is the Legend of the dagger 'business'?" Translation: it had better not be."No," I smiled. "It's pillow talk." Rancor, 'how presumptuous', followed by 'but that dagger ups the count to three Goddess interested in him', and next to recalling all the trivial babble about me being a sexual dynamo (I prayed my PR was that good) having some relevance. Her chimera emotions allowed me to get a few more crucial words out, because even women who aren't sleeping with me are jealous."Esta mujer fue la primera en ofrecer bienes funerarios tras la muerte dee mi padre," I reinserted Theddy back into my close company. For some reason, Obsidian considered me unreliable thus had to verify what I'd just said."Did you make funerary offering upon his father's passing?" she asked Theddy. Let's think about this. The wacko chick questioning Theddy had tried to stab a huge freaking blade into her not a minute ago. Fleeing in terror while screaming for the cops? Nope."Yes. I baked him some walnut and caramel chip cookies," she nodded. "It is a family recipe." Sovann looked over the three of us, then back to Timothy."I told you 'that's impressive cocking like I've never seen before'," he explained."She may remain," Obsidian 'permitted'. Theddy wrapped up my right arm with her left and gave it a squeeze. She wanted attention/explanation."Obsidian is a Master Vampire, Theddy," I leaned in and whispered. "Before she was turned, she was captured in a raid by the fey, mentally, spiritually and physically raped and made into their sex-slave. Part of her spirit never healed properly. While this imperfection allows her to walk around in daylight, her heart can never hold on to any emotion for long, so she is forced to forever seek passion, no matter how dangerous, from the world around her."Revealing secrets? Ha. I had noticed Theddy had every work done by Laurel K. Hamilton in her place, including the comic book series."You are not supposed to know, so act like I didn't tell you anything, okay?"'Okay,' she mouthed back at me. I could see it in her eyes. My chaotic life suddenly 'made sense' to her because a best-selling fiction author said so.Obsidian thought the movie was; hilarious. She couldn't stop snickering, giggling and poking at me as horrible shit happened to the various actors. She thought the plot was 'insightful' and wouldn't stop whispering to me throughout the entire thing. During the closing credits, I told her I'd get her the DVD for Christmas ~ she knew the concept behind digital technology, but didn't own any ~ she kissed me.The first kiss was fierce and joyous with the added benefit of her tongue doing things no normal tongue could do, it stretched. Not sure how I felt about that. The second kiss was more sultry, longer and came with some accompanying body action which, I'm no virgin. Not even close. She was on my left side, so when she twisted in her seat, her left leg insinuated itself between mine. Her left hand cupped my jaw and held my head in place as her lips played along mine.A dance of the scorpion perhaps? Tender at first, then suddenly stabbing, dominant and brutal. My lips and tongue battled back, using my superior Kiss-fu to nullify her natural strength and agility. She liked it. By her moaning, she liked it a lot. As the kiss progressed, more and more of her flowed from her seat into my seat, body facing me. Her body rose over mine, forcing my neck back to maintain contact."So, Dot Ishara is hovering around somewhere close, isn't she?" I murmured as our lips separated barely a centimeter apart. One chick kissing you to make another one jealous. It's happened to me plenty of times. Obsidian didn't give a damn about Theddy, or any other mortal woman in close proximity so,"Yes," she purred. "Do you mate with her?""A man does not brag of such things, but no, unless heavy petting counts?""What will she do to you when I steal your seed?"'When'? Why was I not surprised? Why was I not surprised another concussion was in my immediate future either? Was it possible I was, learning?"Chastise me for not fighting harder," I breathed across her lips, "and, in case you forgot, I'm on a date with the girl beside me.""Who I care nothing for," she sent a cruelly playful look Theddy's way. Wisely, the girl shivered."Who I am indebted to and how I honor my debts might matter to you," I hazarded. My words hurt Theddy's feelings. That was on purpose. Obsidian took pleasure in me hurting Theddy because she was basically a vicious monster."Yes?" I pressed her gently."Yes," Obsidian allowed, easing up slightly both romantically and physically."And Theddy, if you believe I'm with you solely because of some sense of obligation, you clearly haven't been listening to your recordings," I shot the human girl a wink."Oh.""Am I, or am I not, a sex-obsessed little monkey?" I teased her. Theddy giggled. I paid for my diversion with four obsidian claws to my ribs outside of Theddy's view. After all, it wasn't like Theddy could possibly compete with her for my attention. Considering Obsidian's legendary ability to rip open her opponent's ribcages and feast upon their hearts, I slipped my left hand, the one next to her between her legs and stroked her cotton-slacks covered cunt.Theddy hugged my right arm and put her head against my shoulder. Not to be outdone," Qu  un centenar dee hombres se quemaron vivos como el sonido?" Obsidian inquired with sexually sadistic hunger. Ah, memories of burning 7P Commandos.Whoops. Theddy knew Spanish."No lo s . Ten an respiradores en," I replied casually. "Si lo desea, puedo describir lo que se siente al tirar de una flecha de guerra lanzar mi propio muslo.""Eep," slipped out of Theddy's lips."Why did you do that?" Obsidian looked over us both."Well, I was showing a little girl I believed in her,""And she shot you?" Theddy gulped."No. She hit the target I was standing next to. A co-worker mistook me for a cardboard cutout of a Jehovah's Witness and let fly. Seems she had issues with organized religion as well as a reaction to the oscillation effect of florescent lighting and ceiling fans.""But why did you pull the arrow out?" Theddy asked. "Couldn't you wait until you got to the hospital?""Mosquito," Obsidian menaced, insinuating Theddy was a pest."I wasn't thinking rationally at the moment, I work in an asylum, I had a hot date in a few hours, any of those three will do," I smiled at Theddy."Copil such as Cáel don't bother with petty human conventions," Obsidian turned my gaze back her way with her hand on my jaw. 'Copil's were 'god-touched' in her lingo."More than one girl?" Theddy mused."Four.""Okay," she sighed happily."Theddy, three under-age girls and the police office he was dating acting as their chaperone," Timothy intervened. "He hurried home so he could keep a promise to the children, not for sex." Bastard. He really was my best friend. He didn't mention my post-injury, pre-festivity sex with Odette giving me a few extra, urgently needed Brownie Points to suggest I might be a decent human being."You are a wonderful guy," Theddy ran a fingernail over my free hand. Clearly I was 'wonderful' enough to risk Obsidian's anger over. The screen went blank as the last credits scrolled away and the room was plunged into darkness. Five seconds later, the lights snapped on.Pain!"Fuck," I hissed. It wasn't any extra physical trauma causing me discomfort. No, a metaphysical dam had burst within and my stream of conscious thought had been turned into a white-water rapids. The competing cyclones of thoughts in my mind had stopped cooperating and my hypothalamus was letting me know I was in danger."Cáel", "Cáel", "Bro", and "Ishara" all came in rapid succession. I needed some space both tangible and social."I need to step outside," I eased Obsidian off me and stood up. My sense of my personal danger was ratcheting up. While I had been studying Obsidian, so I could screw her, I had discovered more and more Alal-badness.The light display had ignited a series of pressing implanted memories which had been clamoring for my attention. Things like not all 'divinities' were stewards of the Weave. Some even wanted its destruction, preferring risking all on a chaotic restructuring of reality over what existed now ~ things like Obsidian. They weren't attempting to do so because they thought they had no chance.But there was. A real serious chance to unravel reality existed; and it was staring her in the face. It wasn't 'me' as in 'I was the Anti-Christ'. But with the torrent of memories pouring forth, I knew where the peril lay and I was completely responsible for it. Hell, I was a prime ally of Armageddon and hadn't even known it.'Holy Shit!'I blinked. Timothy was shaking me. We were out in the lobby."Oh my God, Timothy," I nearly wept. "What am I going to do?""I have no idea what you are talking about. Is there someone you can talk to about this?" he suggested. Normal folks were around us. Obsidian was at my side. Sovann was behind Timothy with an arm around Theddy's shoulder."Theddy," I looked at her. "Can I catch up with you later? I just realized I've screwed up something fierce." I put my best 'really don't want to go but I gotta' face on. Her worried look brightened, she slipped around Timothy and gave me a tingling French kiss."I'll hold you to that, Cáel," she murmured when we parted."Timothy, go home, I got shit to deal with," I hoped my grin didn't become as feeble as I felt it to be."I," he started to say something. "Time not to ask questions?""Yeah.""Okay.""Wait." I pulled us to the side and went on to my toes, leaned in and whispered in his ear, "Tell Pamela 'he' sent Ajax to kill the Professor, his family and the sisters. They were the targets all along. It wasn't me, or the other women. Just in case,""Okay," Timothy patted my arm. It was cryptic. It was the best I could do. See, I wanted to cry so badly.{2:09 pm Sunday, September 7th ~ Last day}Where to begin:Every mythology across the globe has some creature, or creatures, which threatens Existence. Usually a God, or a Hero-God, slays the creature and everything is right with the world, except such a being, being older than Existence itself, can't really die, so they are carved up, buried ~ what have you.Illuyankamunus was one such manifestation of this underlying cancerous desire to destroy reality. He'd had a far more real child, SzelAnya, and she's never quite given up on her dad. Of far greater critical importance, she was 'part' of Illuyankamunus, somewhat in the way I was part of Alal and Baraqu. And yes, that meant all the offspring of Bolu, the guy I'd praised a few hours earlier, held the seeds of that malignant deity as well.And Alal knew it. He hadn't been killing off the descendants. He'd left that task up to a group far more capable of the task, the Egyptian Rite, who knew a fucking threat to existence when they saw it. Lest I forget, No secret society are the 'good guys'. Also lest I forget, I alone decided to go after the Arinniti sons to fulfill Vranus' quest. I had no divine mandate I was aware of nor any real world orders.Inadvertently, I had rounded up the last five mortal remains of Illuyankamunus in one place for convenient disposal in a remote Transylvanian town. The only problem was: if someone didn't get to them quickly, I was also about to whisk them into the loving (and heavy-armed) protective embrace of the Amazon Host, where the completion of centuries of culling would have suddenly become a cast-iron bitch instead of a simple disposal.Enter Ajax. Yeah, I bet the Egyptians were trying to figure out how I stopped him as well as Alal. I thought I was being clever by not telling most of the world. In fact, they most likely suspected; and the reality of SzelAnya watching over me was much more terrifying. Ishara had put a serious curse on the Amazons, yet her curse only affected her followers, the Amazons, who were fair game.SzelAnya had killed someone for me, and I hadn't been one of her followers. Thus I had committed a blasphemous act only a magician of some significant ability could have managed. I wasn't a sorcerer, but I had a cornucopia of mystic knowledge rolling around in my noggin. Trying to figure all this out was one of my major headaches.The others?I even suspected I knew who betrayed me ~ kinda. They didn't do it on purpose. At least I hope they didn't, because my odds-on favorite was my Mother by way of Captain Delilah Faircloth. Realistically, there was only one secret society who might help her against Grandpa and that was the Egyptian Rite, and they did send three people to Dad's funeral including two 'somebodies'. I'm an idiot.I'd chatted away in fluent New Kingdom Egyptian and it never occurred to me how odd it was for two of them to also be so fluent in it. Know it, sure, but as fluent as Kimberly had taught me to be? That should have been a Red Flag.The Earth & Sky had sent Iskender, who should have been the benchmark I judged the other delegations by, damn it.Three Condos? They'd killed my Dad and their guys had been flunkies.The 7 Pillars had been nobodies, which they'd proven by their inaction.Now I had to question why I had 3 actual  9-Clans  assassins at my dad's funeral too. Holy Ishara, I wasn't nearly paranoid enough.Anyway, why would the Amazons be aiding and abetting the End of All Life on Earth? Normally, they wouldn't be, but 3000 years ago, the majority of Human life did a colossal dump on the Amazons. And when they needed help, they got it in the form of SzelAnya and her dual-sex followers. I seriously doubt they told the Amazons their purpose was to resurrect SzelAnya's daddy. I imagine the Amazons didn't pry too much either.It turned out almost to be okay. During the 2nd Betrayal, the Amazons betrayed SzelAnya and almost short-circuited her plans by exterminating her lineage.Except for the Arinniti elders and Bolu. Good old 'except'.I can imagine when the Egyptians heard about the 2nd Betrayal, they figured they were 'okay'. Those wacky Amazons had inadvertently done the world a favor. Except an act of maternal love kept a slender hope of Illuyankamunus' return alive. By the time the Egyptians realized they'd been prematurely hopeful, Bolu's descendants were all over the Balkans and hunting them down had proven difficult.But, it gets worse. Much worse.When those Gods shattered Illuyankamunus, they scattered him in the relative certainty no one would ever gather the parts back together.His flesh was scattered across the land, modern day Turkey, but encompassing everything from Pakistan to Italy and Egypt to Poland. The flesh became soil, then plants, the things that eat plants, then food for humans. Get the picture.Whoops. SzelAnya had been doing just that for centuries upon centuries every time she mated with a mortal of Illuyankamunus' line and had offspring, they accumulated his energy, which made hunting down the few remaining ones easier to find, since they were 'beacons of badness', except...There were two key pieces missing which SzelAnya could never get. After all, you would think burying them on the far side of the world would matter, right?The 'breath of Illuyankamunus' ~ his cosmic fire ~ they buried in a volcano in a distant land far across the Great Sea. His spirit 'body' they imprisoned in a great river, again, across the Great Sea.But wait, it gets worse.The being standing next to me knew precisely where the 'breath of Illuyankamunus' was. Seems Mesoamerica is laced with volcanos. They'd discovered 'the breath' long ago and used it as a weapon called Xiuhcoatl. Better yet, Alal suspected she and her buddies were more than happy to reunite it with the rest if they thought the Weave itself wouldn't annihilate them for daring to do so.In their current, weakened state they were vulnerable to such a karmic backlash. In theory, a reborn Illuyankamunus would have access to power beyond the bounds of the Weave, older and more terrifying. Still, without the mortal remains to anchor the energy, giving it to the spirit would be pointless.Alal knew where the spirit body was (in general), but that wasn't the worst part. The worst part was where it was,Of all the places the Arinniti sons could have fled to, they had to choose Brazil, the burial place of the restive spirit body of Illuyankamunus. Mother-fucker.And Ildiko 'Alkonyka' aka Dusk Lovasz had sworn she'd travel to Brazil to fulfill Bolu's side of the quest in the same way I was holding up Vranus' end. If I tried to stop her, SzelAnya would know something was up. Fuck.I was processing all of this when Obsidian violently yanked me out of the way. A cabby had swerved to avoid a flurry of trash and nearly run over us. It was the third near-concussive experience in the past five minutes she'd help me avoid while she had walked by my side. I'd been mumbling like a madman."That would be my Goddess wanting to talk with me," I looked her way."I know," she gave me a clever smile."She's really not going to like that," I shook my head."I know that too," she kept smiling. "Where is your mind?""Five lives away from making the world a safer place," I sighed."Safer for who?" she purred. Where were all the bimbos? Not only was it an insightful question, it cut straight to the heart of my dilemma.What decision could I make? If I elected to help my fellow Amazons, I risked screwing with the world. In truth, I was risking everything even if I did nothing. Well Dad was always clear that things didn't change by themselves. You needed to do something that would have an effect. So, 'What are you going to do?'More to the point, I wasn't Grandad. Killing the last five of the line of Illuyankamunus wasn't 'me', so it wasn't going to be something I'd worry about.SzelAnya wanted to bring back her Dad, I could understand that. I'd have to figure out a way for her to believe this world sticking around was more important. How? Well, I had a goddess-like creature right in front of me to probe for ideas."You are an immortal," Obsidian commented. She'd been weighing her opinion for some time. I could tell by the wonderment with which she gifted each word."What? No. I can die.""No. I don't think so. Your wounds. Normally the wounds I inflict flow freely for some time. Yours have already scabbed over," her eyes flickered to the various minor scars she'd imparted to me in the few hours we'd been together.Of course, her idea was insane, Oh God No! I was in Grandad's body. Well Duh! His body was supposed to be immortal."Are you sure?" I looked deep into her eyes."You are a young immortal, the youngest I've ever met, but you are an immortal," she seemed to be convincing herself as much as me.Stupid Assumption (on my part)! I wasn't in Alal's body. I was in Cáel's. Because the Cáel soul shard was young, Alal hadn't been able to find it because it had moved through Time, to me, sonofabitch! 'I' hadn't been around for him to find. No! I was making yet another damn assumption.What did I know? When Pamela found Baraqu, it had been in an object, not a person, though she had been short on details. When the Alal-shard went to the Land of the Endless Black Sands to bring Saku back, the Cáel-shard had been in reality, so it had been allowed to create a body, 'me'. Still, the curse Sarrat Irkalli placed on Baraqu was on Alal and myself as well, which meant I might just be immortal.My Alal-mind agreed with Obsidian's assessment. In his first years, his healing had been slow, still taking days for what took mortal people weeks. I'd stupidly attributed my swift recovery to Amazon medicines, ugh. Because I got wounded more than most Security Detail trainees while concurrently entertaining two and three sex partners."Can you talk with Dot Ishara?" I asked her."Yes, but why would I?""Sex?""We are going to have sex anyway," she smiled. I'd tricked her. Set her up with the right so I could now drop her with the left."I can bring the mbo  tat  back to life," I pledged. That was not what she was expecting at all. "If you bring the Xiuhcoatl, I can bring the flesh and we can unite the three." Mbo  tat  was the Tupi name for the legendary 'fiery serpent' of the Amazon Basin. In Portuguese, it had become Boi-tat , a will-o-wisp with a confused, Christianized mythology ~ a serpent dwelling in darkness, devouring the eyes of corpses, glowing in the forests at night."Where is the flesh?" she whispered."In his mortal children," I replied."Who?""You are a monster, Ītzpāpālōtl. I'm not going to tell you and you don't have the time to drag the information out of my mind before my allies drop on you like a nuclear detonation," I drew my body tightly to her."Why would the Amazons do this?""They are not. This is a deal between you and me," I kissed her lips. I pulled back. A few seconds later she kissed me back."Why?""My grandfather had my father murdered and I would avenge him. In the end, despite my father's Amazon heritage, my 'Sisters' will let his death go unavenged for the greater good of the Host. He was a man and they will never look beyond that ~ they will never value his life as they would that of a woman.""Your mother's father?""Yes. Cáel O'Shea of the Illuminati.""We are not at war with the Illuminati," she murmured. It was a casual observation, not a protest."You are at war with Cáel O'Shea.""He was slain.""He didn't stay dead.""You know much more than you are saying," she was finally catching on."Absolutely.""I need much more than a few names to convince my kin to help," she purred, a cocktail of sexual immersion and flesh-flaying pain."I don't work for you. You are agreeing to work for me," I was hard as iron in more than one way. Why? Boundaries. She lived in a world where only the fundamentals of reality constrained her. Having a human, no matter how polished my pedigree, or how much I might appear to be 'special', tell her 'you are not the boss' in a reasonable fashion was new and very unwelcome."What would make you think that?""My mentor taught me knowledge is a curse. It is our inability to forget, and I can see into your soul, Ītzpāpālōtl. You care not one wit for the life of an assassin. But the thought of the other 'Factors' of the 9 Clans treating you as an equal galls you almost as much as the crushing reality that you need them."You have lived 500 years in chains and I'm offering you a desperate grab at freedom," I added."Your brief glimpse of immortality gives you no insight into my existence," she bristled."Oh, how many have given up? How many have decided the fight was no longer worth it and faded from the Sunlight to make their final trip into the Underworld, never to return? Do you even visit them?" I spoke with a voice tinged with compassion and loss. I pulled upon the pitiless, blank memories of a childless Alal all those centuries and imprinted on them my own fears of fatherhood and failure."How do you know so much?" she let her fa ade crack, then blow away, in the hollowness of her own sorrow. How could I pity such a monster? I could because I was me and I wouldn't surrender that to the barbaric past and most likely horrific future. I pulled her close, resting my chin on the top of her head."You are not the first, wonderful, very bright woman who has stepped into my life, Obsidian," I whispered. "You are not even the first divinity. For all the millions of differences enforced by power and time, I think love, hate and the conflict between the two wear upon us all. If anything, you face an endless parade of hope and misery. Even if you chose to ignore it, you have seen it and perhaps it leaves its marks ~ water scarring the rocks of a riverbed."We paused. I was able to peripherally scan about and realize we'd made it to Central Park ~ the Ramble and off the beaten path."Your Goddess is a fool for not keeping you closer," she murmured."She does keep me close. You have been actively keeping me from her," I reminded my guest. "She also plays by the rules, so is of limited help in my plans for vengeance."Translation: I could enlist Ītzpāpālōtl's aid while still remaining loyal to my matron Goddess. Ishara could not provide what I needed and my Amazons wouldn't agree with my scheme, so I needed her. Three hours ago, she wouldn't have considered me a worthy supplicant, much less an allied equal, yet here she was conspiring with me to shake the foundations of Creation.Personally, I was thanking Mamitu, Destiny. Had I not been having my worst Sunday ever when we first crossed paths and then acted like a total cockhead, pissed her off and led her to holding Sarrat Irkalli's dagger, thus putting her life in my hands, and not had Timothy as a best friend, I wouldn't have taken her to the movie, and my mind wouldn't have wandered down those dark corridors of Alal's memories to piece things together.Whatever itinerary Obsidian had approached me with, my abrasive behavior had forced her to it cast aside. Dagger, movie, revelations, I was now so much more in her eyes than she had envisioned."Share my need and share with me an ounce of your sorrow," I murmured to her as I gently curled my fingers in her hair and directed her head up until she faced me."The dagger," she rumbled. While she was stroking my hard-on, I knew she was using it as a double meaning."I was pinned to an onyx sacrificial table," I began my tale. We worked off pants to mid-thigh then 'got busy'. Penetration was only going to be possible by turning her around. Ground-breaking was her ready acceptance of my instruction. I leaned against a tree, then pulled her onto my lap. She guided my phallus home.One locomotion and I sunk in deep. It was warm molasses until I hit and pressed against her cervix. For a second Obsidian trembled, then her muscles clamped down tightly, gripping my manhood firmly in a vise, keeping me still."Ah," I groaned. Obsidian had her neck twisted, so we were kissing with eye contact as I described my adventures with the Gong tau sorcerers. She shot me a quick twinkle of delight, a connection. She'd relayed physical pleasure in the way I was giving her cerebral gratification, aka hope.I rolled up her shirt, and gave both nipples a brutal tweak in response. She gasped. I was applying a little 'rough' with my tender intercourse. She rolled her tush against my groin, an invitation to double-down on my nipple-play. I kept my left hand working over each tit while working my fingernails down her abdomen. As I described the terror in old Tsu's face as he shouted out 'M iyǒu! (Mandarin for 'No!') as he recognized too late the curse he was invoking. She relished the visual of the Han necromancer's terror.'Me' smacking two fingers down on her clit earned me a squeal and a small gush of fluids on my nut-sack. Her look of astonishment was something I'd always cherish. Before me, sex was something she demanded from her followers/victims and definitely orchestrated. Her partners being fearful/worshipful must have limited their initiative."A-a-a-ah, we are being observed," she groaned, her lips less than an inch from mine. It took me a second."Which direction?" I kept pumping her, strumming her clit and treating her tit like taffy on a hot Coney Island summer afternoon. Her hooded eyes flickered to our right. I gave it ten seconds. I had to get Obsidian refocused on what I was going to do to her next, in case this was innocent voyeurism. Nope. It was Chaz.Why Chaz? See, I'm an idiot. My cryptic warning to Timothy for Pamela had been good for all of one minute. He'd called her and she'd gathered what she could and come looking for me.Why was she concerned? I was babbling to Timothy then wandering off with a 'beyond-freaky' chick I had just met named 'Obsidian' who came my way courtesy of another chick with the name of Estere.Let me see, Estere was Hashashin and for Timothy to describe someone in my life as 'beyond freaky' was bad news. Timothy was seriously worried about me and Timothy was an emotional rock ~ he didn't panic. Lest we forget, I was in a federal taskforce. A quick peek into New York traffic cameras revealed me and Obsidian wandering into Central Park from the south, so in the rescue party went, splitting up and Chaz 'lucked-out'.I still had two, no, three problems. I was really enjoying my sexual excursion with Obsidian and she was seeming to truly enjoy her experience with me. Oh, and Central Park is big, Pamela had been pressed for people, so she had pressed some unlikely participants into my rescue party."He's," smooch, "my brother, by adoption," I headed off the whole idea she'd been briefed on me already."Visual, Peacekeeper Six, OS2, L-11," Chaz muttered into his headset before taking up a casual stance on the path overlooking our trysting spot. Sex with an audience didn't bother her, so, we worked out as much action from twist, turns and two inches of in-and-out motions (she liked to keep our bodies tight) as we could. Obsidian was humming along in no time. Her vaginal walls were undulating, wearing away at my self-control.Panting, not from us,"Is he o, are they, who is she?" huffed and puffed a trio of voices from Chaz's locale. Oh. Pamela had recruited my 'Hounds'.I accidently (from a timing perspective) took that moment to grind my nails into her left nipple, pinched her clit and hammered her as hard as I could. Obsidian howled. Her vocalization exited the human realm in a cataclysmic manner.The noise scared avians a mile away into terrorized flight. Cats hissed, then raced for cover. Dogs tucked tail and ran. Streetlights a hundred yards away shattered in sprays of glass. Better yet, for the entertainment of my viewing public, she lashed out with her right hand at the closest Black Cherry sapling, exploding it into a mist of sap and pulverizing the bark and wood fiber into pulp.On the downside, her cervix gave my balls an ultimatum ~ release my seed at once, or she was going to twist off my head. My cock and balls have a long history of making decisions without me. I began lavishing her. Before I finally got the feeling I was out of the danger zone. She was back to rubbing against me and purring in blissful satisfaction."Onun g zleri," whispered Belgin, one of the Turks. 'Her eyes'?"Cáel, are you aware of the alternative nature of your liaison?" Chaz coolly cautioned me. Translation: 'mate, do you know you have your cock in a demon?'"Yeah," I coughed. I had a face full of her hair. I was working on some post-coital nuzzling along with slowly helping her get her pants back up."Ininzqueoccehpa," she hummed to me, ignoring our gathering. That was 'let's do this again'."Tehuatlcochitlehua," I replied with some fondness. She studied me for a second before deciding my term was one of endearment, thus 'you are what dreams are made of', not 'nightmares'.Obsidian had another issue to deal with. Timothy would call it a righteous cocking. Whatever it was, her hold on her human mein had slipped and her inhumanity was slipping through, mainly in her glass-like, black, multi-facetted eyes and her fingers which now ended in molten obsidian talons. On the subconscious level, her predatory nature was setting everyone close-by on edge. I could also make out the high pitched, ultrasonic pipping of her chiropteran cries ~ purpose unknown.Obsidian made her way off farther into the underbrush leaving me a few precious seconds to appreciate her retreating posterior while holstering my equipment. More people were arriving. I had one more thing to take care of before, oh look, Nikita had brought her Mom along, the NYPD Sergeant."Chaz, I need to have a quick chat with Dot before I can explain things. She's been waiting and that's unwise," I looked to the Brit. He nodded."Cáel? Mr. Nyilas? Prince?" all came my way. I relaxed as best I could. Chaz went to a body blow to stagger me, then an epic upper cut to send me to Lullaby Land.Dot & the DragonessDot and SzelAnya, in dragon form, were waiting as I tumbled forward. By the state of my haziness, I knew my unconsciousness wouldn't last long."You gave her your seed," came the accusation."Yes," I staggered, "and now you should be able to track her," I pointed out the bonus part of the arrangement. No comment."I've got to make this quick, SzelAnya, I've found your father, geographically speaking," I dropped the bomb."Don't," Dot Ishara commanded. After all, she and her divine cohorts had done the killing and corpse-dividing eons ago. Undoubtedly, they'd executed their own oaths to one another to 'never reveal what they had done' as well."Too late," I shook my head. SzelAnya's attention was magnetized. "I owe you and I'm paying my debts. I'm not blind to the dangers, believe me.""You have no idea what power you are invoking," Dot's undercurrent of displeasure was the worst I'd experienced."Wrong. I've got thousands of years of Alal boiling around in my head, Plus the rest of you betrayed her 2600 years ago. It doesn't mean I have to. And now, given the chance, I'm not. Even if you kill me, she's got enough toBack in the Ramble"Really expect me to believe," Nikita's mom was growling."Man down," I waved a weak arm skyward."Mr. Nyilas, what is going on here?" the Sergeant addressed me. I was reclining in a circle of my 'Hounds'; most were kneeling. Chaz was in a tiny bit of trouble for having clocked me."Umm, thanks for coming out and looking for me. I assure you, Mr. Tomorrow did what he did as a matter of his professional duties ~ intelligence gathering." As I struggled to stand, my ladies helped me. I saw Pamela with three Hounds coming up fast from one direction and Virginia with three more coming from the other. The gang was all here.The mutterings in non-English tongues suggested a bit of explaining was already going on."You've been bleeding," Nikita pointed out with an unspoken 'again'."This?" I pulled my shirt out and looked at the first bloodstain of my encounter. "This is the just the start of the bad news." I shed my windbreaker and then t-shirt.The professionals shouldered aside the others to take a closer look."All of these are from noon and less than an hour ago," I identified the damage. Sarge was skeptical. Chaz, Nikita and Virginia less so."They look older," the senior lawman noted."I've been curious about that," Chaz frowned."I've inherited my Grandfather's curse. My soul fragment was in the 'Here and Now' twenty-three years ago while his was, 'over there', so I was allowed to come into creation. According to my recently departed guest,""You are immortal," Virginia mumbled to finish the thought. Had the speaker not been a member of the FBI, who knows how the thought would have been received."From the memories I've been gifted with," I tapped the tiny divot on my forehead, "his healing abilities started out rather slowly too. I certainly don't want to test this theory, so no worries there," I scanned the group."How do you explain seeing your Grandfather in Hungary and again in Rome?" Virginia wondered."Again, that woman who just left," I got out."Was no woman," Nuray, another one of my Turkish Hounds interrupted. "Her eyes..." she tried to explain, "and look what she did to that tree," she pointed to the greatest piece of evidence of supernatural wrongdoing. The other two witnesses nodded."We all saw the same thing. Her eyes were, bottomless, definitely not human," Belgin affirmed. The veteran players looked to Chaz."She had a collapsed nose-bridge, lacked a blink response, her dental work was carnivorous and her tongue was extremely clipped and showed prehensile qualities," he reported calmly. Pause. Chaz was a freaking intelligence operative, after all."If her hands were a type of glove weaponry, I've never seen it s like before. While I know it is possible for a human to exert the force-pounds necessary to snap a two inch diameter tree trunk in one blow, it is a rare skill and requires intense discipline. This appeared to be done spontaneously, without preparation of any kind and as a reaction to other stimuli," he added."It was also your assessment he needed to be knocked unconscious?" Nikita's mom countered."Mr. Nyilas' psychological constructs are something the whole team has to work around. At times, he seeks 'insight' from his mind in a deliberately unconscious/non-sleep state," he replied."He claims to be talking with spirit powers. I know when he returns to consciousness, he delivers useful intelligence. I'm not a psychologist, psychiatrist, or psychic. I don't know why his mind functions that way. I do know results. And I know I work with people who would achieve those results by other means if it were at all possible. Since we haven't found another method, we accept that from tim

In this episode of The Classical Mind, Fr. Wesley Walker and Dr. Junius Johnson dive into Horace Walpole's The Castle of Otranto, the first Gothic novel and a cornerstone of literary history. They examine its groundbreaking blend of medieval romance, supernatural terror, and family drama, asking questions like: Is this a Christianized version of Oedipus Rex? How does the novel's atmosphere shape the Gothic genre? And why does this strange, haunting story still resonate today?Discover the lasting impact of Walpole's work, the moral consequences of unchecked ambition, and its fascinating connections to later Gothic masterpieces. Stay tuned to the end for a special recommendation to further explore the world of Gothic literature.Resources mentioned in the episode:“Helena” by My Chemical RomanceA picture of Horace Walpole's home, Strawberry HillEndnotes-Junius: The Bride of Lammermoor by Sir Walter Scott-Wesley: * “The Fall of the House of Usher” by Edgar Allan Poe* The Witch (2015) Get full access to The Classical Mind at www.theclassicalmind.com/subscribe

Author and Christian Body Image Coach, Heather Creekmore continues her conversation with eating disorder expert and dietitian Amy Carlson. Today they get to the spiritual root and false beliefs around what God expects of our bodies and body size. Amy brings encouragement, hope, and truth to this tricky topic for anyone who struggles with believing that God has a certain size in mind for our bodies. Pretending to be Amy's client in a session, Heather asks tough questions like, "What if God wants me to be a bigger size?" and "How do I stop thinking about this food I love, all the time?" You'll be challenged and encouraged by the truth revealed in this episode about body image issues, eating disorders, disordered eating, and trusting God. Here are some other great episodes featuring Amy Carlson: Have we Christianized disordered eating? https://omny.fm/shows/compared-to-who/have-we-christianized-disordered-eating-featuring A "With God" approach to food and eating: https://omny.fm/shows/compared-to-who/a-with-god-approach-to-food-and-eating-featuring-a Do I need more self-control to stop eating so much? https://omny.fm/shows/compared-to-who/do-i-need-more-self-control-to-stop-eating-feat-am Romans 14 and good foods and bad foods: https://omny.fm/shows/compared-to-who/romans-14-good-foods-and-bad-foods-part-2 Learn more about Compared to Who? here: https://www.improvebodyimage.com Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

You feel like you've invited God into your health goals. You've prayed. You've asked him to help you eat a certain way. You've asked him to give you "self control" around certain foods. Maybe you've even asked him to zap you skinny! But, it feels like he's not answering. It feels like it's hard, you obsess over food, you want to be free, but he seems to be silent. What do you do? Today, Heather Creekmore and Amy Carlson, (MS, RD and eating disorder specialist) talk about the whats and whys of our struggles with food and how to keep our eyes on Jesus (Matt. 6:33). If you've struggled with food, disordered eating, an eating disorder, or food obsession, this episode will encourage you. This is part one of a two part conversation. Here are some other great episodes featuring Amy Carlson: Have we Christianized disordered eating? https://omny.fm/shows/compared-to-who/have-we-christianized-disordered-eating-featuring A "With God" approach to food and eating: https://omny.fm/shows/compared-to-who/a-with-god-approach-to-food-and-eating-featuring-a Do I need more self-control to stop eating so much? https://omny.fm/shows/compared-to-who/do-i-need-more-self-control-to-stop-eating-feat-am Romans 14 and good foods and bad foods: https://omny.fm/shows/compared-to-who/romans-14-good-foods-and-bad-foods-part-2 Learn more about Compared to Who? here: https://www.improvebodyimage.com Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

For some reason, the highly Christianized west seems to neglect, maybe even punish, Christians elsewhere in the world. From Nagasaki to Syria, not to mention Lebanon, Christians are slaughtered en masse with the backing of conservative Christian Zionists and Israel. Israel has been bombing Christian villages in Lebanon for months, and despite a recent cease-fire, has continued to drop bombs. Now with the fall of the Syrian government, this past weekend, admittedly at the hands of Israel and the United States, Christians are going to be the target of an ongoing genocide throughout the Middle East. Syria, furthermore, has what is probably the highest Christian population of any Muslim country, about 12%. Yet Christians, especially of the conservative variety, continue to blindly back, or zealously support, Israel's attempts to expand into an even greater state by overthrowing governments and installing puppets, and slaughtering Christians in the process. As of today, Israeli forces continue to advance in Syria, taking up military positions around the country despite the fact that the regime was supposed to be overthrown by independently, organized terrorist groups, which are called rebels.All of this is par for the course with an incoming neocon administration which paints itself as America first and independent of the Bush era military industrial complex Zionist leadership. It's no coincidence that Paul Wolfowitz, at the pentagon, and the two authors of the Project for the New American Century, Robert Kagan and Bill Kristol, are Jewish. Paul was not only deputy Secretary of defense for Bush, but was investigated by the FBI for providing intelligence to an Israeli government official. He was accused of handing over a classified document, via an AIPAC intermediary, which detailed the proposed sale of U.S. weapons to an Arab government. The incoming fake America first administration, is packed, maybe more than any other, with Zionists and Christians, who are demanding the continued expansion of Israel. Even anti-war appointees have suddenly become pro war. The new defense secretary openly calls for Islam to be stripped of its religious status in America, and for the US government to wage war on all of Israel's enemies. He is literally a crusader, tattooed with such insignia. This is the kind of thing that inflames the Arab and Islamic world, justifiably. Although there are without doubt radical Muslims, the real question is how many of those groups are actually financed, controlled, and directed by the west? Considering that the Saud family themselves are descended from Jews, those that converted to Islam during the Ottoman Empire, and not Muslims, it would make sense that further considering all of the fake Jewish hate crimes, much of the perception of Islam is merely a projection of the crimes committed by those who hide under the cloak of Mohammed. The sexual abuse of children, the pushing of gender, dysphoria, and the belittling of Christianity, can all be found in the Jewish Talmud, not the Koran. Furthermore, both of the corporate and private porn industry, porn, hub, and only fans, are run by rabbis and Jews. Yet Muslims are accused of doing all of these things.At the front of the Syrian overthrow, are the Golan Heights, which feature a village named after former president Donald. Why? Because he, after a five minute history lesson, gave away what was supposed to be non-settled to Israel, as if the United States has the authority to do that in the first place. He was then paid $100 million by Miriam Addison, who believes he is the Messiah of the Jewish people. But don't worry, everything is kosher. As the book of Isaiah reads: “See, Damascus will no longer be a city but will become a heap of ruins.”-FREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVEX / TWITTER FACEBOOKWEBSITEPAYPALCashApp: $rdgable EMAIL: rdgable@yahoo.com / TSTRadio@protonmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/tst-radio--5328407/support.

A troll is a being in Nordic folklore, including Norse mythology. In Old Norse sources, beings described as trolls dwell in isolated areas of rocks, mountains, or caves, live together in small family units, and are rarely helpful to human beings. In later Scandinavian folklore, trolls became beings in their own right, where they live far from human habitation, are not Christianized, and are considered dangerous to human beings.  Joel is joined by Mr. E and Jay Clone 27 to peel back the layers of troll lore to see if these monstrous beings existed in the past and present. Justin breaks down the different kinds of trolls, which, by all accounts, had extensive infrastructures within their tribes. They then break down ancient stories of King Harald Fairhair and Olaf The Second - The Slayer of Trolls, along with modern-day accounts, to piece together the mystery of these strange cryptids. Cryptids of the Corn: https://www.cryptidsofthecorn.com Buy Me A Coffee: Donate Website: https://linktr.ee/joelthomasmedia Follow: Instagram | X | Facebook Watch: YouTube | Rumble Music: YouTube | Spotify | Apple Music Films: merkelfilms.com Email: freetherabbitspodcast@gmail.com Distributed by: merkel.media Produced by: @jack_theproducer INTRO MUSIC Joel Thomas - Free The Rabbits YouTube | Apple Music | Spotify OUTRO MUSIC Joel Thomas - Walking In My Skin YouTube | Apple | Spotify

Halloween is a widely celebrated holiday that involves costumes, candy, and a variety of spooky activities. However, for many Christians, the origins and themes of Halloween raise important questions. Should believers participate in a holiday with roots in paganism and associations with the occult? This question is a matter of personal conviction, but exploring biblical principles can help guide us toward a thoughtful, Christ-centered decision.--The PursueGOD Family podcast helps you think biblically about marriage and parenting. Join Bryan and Tracy Dwyer on Wednesday mornings for new topics every week or two. Find resources to talk about these episodes at pursueGOD.org/family.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --The History of All Hallow's Eve: The Origins of HalloweenAll Hallow's Eve, now widely known as Halloween, is a holiday with deep historical roots that stretch back centuries. Its origins lie in the blending of ancient pagan traditions with early Christian practices, resulting in a complex history that reflects the intersection of cultures, beliefs, and religious observances.1. Ancient Celtic Festival of SamhainThe earliest origins of Halloween can be traced to the ancient Celtic festival of Samhain (pronounced "sow-in"), which was celebrated by the Celts over 2,000 years ago, primarily in what is now Ireland, the UK, and northern France. Samhain marked the end of the harvest season and the beginning of winter, which was often associated with death. The Celts believed that on the night of October 31, the boundary between the physical world and the spirit world became thin, allowing ghosts and spirits to cross over.During Samhain, people would light bonfires and wear costumes made from animal skins to ward off wandering spirits. Offerings of food and drink were also made to appease the spirits, ensuring protection from harm during the harsh winter months.2. The Roman InfluenceAs the Roman Empire expanded and conquered Celtic lands by the first century AD, the Romans brought their own festivals and beliefs, which blended with the local traditions. One such Roman festival was Feralia, a day in late October when Romans commemorated the dead. Another was Pomona, a celebration of the goddess of fruits and trees. The association of Pomona with apples likely contributed to later Halloween traditions such as bobbing for apples.3. Christianization of Samhain: All Saints' DayWith the spread of Christianity across Europe, many pagan festivals were Christianized to align with church doctrine. In the 8th century, Pope Gregory III moved All Saints' Day—a day to honor all Christian saints and martyrs—to November 1. This was likely an attempt to replace or overshadow Samhain, which fell on the previous day. The evening before All Saints' Day became known as All Hallows' Eve, meaning “the evening before All Saints.” Over time, the name evolved into "Halloween."All Saints' Day (also called All Hallows' Day) was followed by All Souls' Day on November 2, a day to pray for the souls of the deceased who had not yet entered heaven. Together, these days formed a trilogy of holy observances dedicated to the dead, which...

In week four of our Intentional Parenting series, Tyler shares recent sociological data, which notes a trend that many parents are unintentionally passing down a diluted form of Christianity that prioritizes the pursuit of happiness and success—essentially a Christianized version of the American Dream—over a deep, transformative relationship with God. While it's natural for parents to want their children to be happy and successful, these should not be the primary goals of Christian parenting. Instead, parents should focus on nurturing a faith that prepares their children for eternal life. To find more resources, visit https://www.necchurch.org/intentional-parenting-resources/.

Join Charlie, a non-binary sci-fi fantasy writer and practicing Druid, alongside their husband Brian, as they explore the concept of the Wind Horse from Shambala teachings. Delving into mindfulness, basic goodness, and the transformative power of the five poisons into the five powers, they draw parallels with Druidic practices and other spiritual traditions. This episode encourages a thought experiment on riding the Wind Horse, aiming to harness the intrinsic energy of the universe for personal and spiritual growth. Practical mindfulness exercises and an in-depth discussion on faith, effort, mindfulness, concentration, and wisdom are included.Tips or Donations here: https://ko-fi.com/cedorsett patreon.com/cedorsett Substack: https://www.creationspaths.com/ For Educational Resource: https://wisdomscry.com For all of the things we are doing at The Seraphic Grove go to Creation's Paths https://www.creationspaths.com/ Social Connections: BlueSky https://bsky.app/profile/creationspaths.com Threads https://www.threads.net/@creationspaths Instagram https://www.instagram.com/creationspaths/Transcript:[00:00:00] Charlie- New: When we were talking about what we wanted to do in this season of Lúnasa, We got to talking about the races. That used to happen. The chariot races, the horse races, the foot races. Brian asks, is there anyway, we can incorporate that into what we're talking about. My mind immediately went to an idea. From the Shambala teachings. The idea of the wind horse. Let's talk about that a little bit today. On Creation's Paths. Intro hello everyone. My name is Charlie. I'm a non-binary sci-fi fantasy writer. I'm also a practicing. Druid and priest a Bridget. I am joined today by my very silly husband, Brian. [00:00:51] Brian - New: Hello. [00:00:52] Charlie- New: Today we're going to be talking about the Lungta or the wind horse. I've really been trying to see if I could find a Celtic equivalent. Of this or something from the Irish or Welsh. Scottish. Myths that would. Fit, this kind of story. I'm struggling for that. So if you know of anything, do let me know. My experience with this idea comes from. Chögyam trungpa Rinpoche's Shambala. Of the ideas that are presented in that book. And so I don't have the strong cultural connection to it. That others would with this appearing on various net national flags. And whatnot. So I want to kind of say state this up front that from my practice of Shambala. That's where this is coming from. I mean, nothing but respect. To all of the communities that have a much deeper. Tied to this imagery. Then perhaps I do. In shambala. The Lungta or wind horse. Is defined as an expression of the basic goodness of the universe, the basic energy of the universe. In druidry it straddles the line between what we would call Arwin and Nwyfre. Between that creative breath. That is blowing through the world. And that energy that we can tap into. It might be right to say that the wind horse in the Shambala teachings is an expression of Nwyfre. It is an expression of how you connect to that basic goodness. And learn to ride it. And learn to harness it and. Bring that energy into your life. To help it to flow through all things and through practice. The wonderful magic that is discussed in the Shambala. System. We were told that. The element of wind. Reminds us of just how strong. And exuberant. This basic goodness of the world is. If you've not encountered this idea before you. It's also present in Buddhism. Stop for a minute. Unless you're driving. If you're driving, pull over to the side of the road or do this part of the exercise when you get home. Or to, to a parking lot somewhere , don't do this while driving. I want you to close your eyes for a minute. And just slowly. Breathe in. And breathe out. Breathe in. And breathe out. And just focus on your breathing anytime, a thought or feeling. Tries to distract you from. Your breath. Just. Go back to the breath. No struggle. No fight. Just go back to your breath. And then there was something happening inside of you. Yeah, this is the beginning of a mindfulness meditation. This is how we start learning mindfulness. But do you notice something else? There's an ease. There's a. Sensation that a lot of people feel. When they enter this mindful state. It might take you a bit to. Dig down into it. You might not be instant. Let's just breathe in. And breathe. Slowly at first until you. Been able to. Gather that focus on your breathing. Then let your breathing. Become more natural. Let it flow in and out. And you'll feel something. There are a lot of words for this. Basic joy. Basic calm basic goodness. All manner of words for you. Feeling. It's very. Present. That's the heart and the root of mindfulness. That's basic. Goodness. Now I, from a druidic perspective. Would tell you. That you were touching the very edges of. Oh, This is like when you're a kid in the car and you stick your fingers out. Not the full window, like the whole window hasn't opened the windows kind of cracked. You kind of stick your fingers out and feel the wind. Brushing against the tips of your fingers. Where you're standing by the edge of a stream and you just gonna dip your fingers in and you feel the water. Flowing by. That's what you're feeling. In this moment. That basic goodness. That gentle flow. Of the Awen. This isn't like when the wind hits us and we're raptured away into this creative. Fury. The other one isn't there just then. It's always there. Everyone has a different name for it. Everyone has a different way of talking about it. And here in the Buddhist and. Shambala tradition. It's basic goodness. Because everything's okay. That moment in meditation that you get to where you just feel everything's all right. Now. Imagine being able to. Ride that feeling. That's the image in Shambala. That's the image of the wind horse. It's been able to get into that. Place of basic goodness. And ride that current. To ride it forward. And to stay on it and to harness that. Intrinsic power of the universe. That basic goodness. For better. Is that a powerful image? Is that an image that moves you? It moves me. That's how. We can start getting into the Awen. That's how we can start getting into basic goodness. And that's. And what we mean when we say riding the wind horse in the title. Yeah. It comes from this basic image. What. Would it mean if we could actually do that? Let's just think about this for a minute. Let's have a thought experiment. The whole idea of the Shambala practices. We're trying to bring that realm of all the enlightened beings to Shambala here. To earth. The idea in Christianity is we're trying to bring the kingdom of God here. May your will be done on heaven. And on earth as it is in heaven. In. Kabbalah, You are. Restoring the world. So that it will be made perfect in the world to come. A lot of us have this. Idea. We're trying to perfect them. a, Bodhisattva takes the vow so that they will not enter their final Nirvana. They're very Nirvana. Until all beings are enlightenment. You're here for the long haul. They're going to be here until the end until this golden age. In the Shambala teachings. We're told that. Learning. This practice. I'll be able to ride that basic goodness. That's how we get there. Now in Druidry, we don't have that. Per se. We can talk about. tir na nog getting. The land of youth, the land of the living. That other world. It really is. Um, other world we're not trying to bring tir na nog here. I think you can experience. Glimpses. Of the other world here. We're not actually going to enter the other world until we enter the other world. We are trying to bring that inspiration. That Awen. Into the world. We're trying to find. The Mabin. The child of light. That's been stolen from the divine mother. So that. Life can be restored to the land. Then so doing the story. We travel around to the four oldest creatures trying to find. Where the Mabin has been hidden. Whereas the child. Where did you hide? Where's he hidden where. Where is it? But even that's not an eschatological idea, right? It's there's no end of the world. We don't know if there wasn't an end of the world. There so little that has survived of Irish Welsh. Scottish Manx Cornish. Mythology. We don't know if they ever had. An idealized state or. Uh, cyclical universe kind of like what happens after Ragnar rock, where. The old gods are dead. And the three gods, the three sons of. Oden survive and recreate the world. I don't know. We don't even know if that's how that story originally ended. It's the version that we have was written by a Christian. And they could have just Christianized. So we, we don't know. I like to think. When we look at the stories. We can see this. Balance. This ideal of balance. Between our world and the other world. The spirit in the material world. We're not always working for the, either the spiritual or the material work. Trying to bring the best of both together. That would involve writing the wind horse. [00:09:20] Brian - New: In addition to that, I'm thinking about writing. The wind horse. I found myself thinking about. The word. and how it breaks down. Too. Lung being space. Of the five elements. ta meaning horse. Horse being that transformation. Of purifying of taking something. Bad and making it. Good. After thinking about it for a while. It dawned on me that. In this practice. When I am riding the wind horse, when I'm actively doing this. It is the act of. Being mindful of the five poisons. Transforming them. Into the five powers. When I'm in a journey throughout my daily life, I tried to be mindful of. That. When I'm really engaging in that, I'm. Engaging in that transformative power. The five poisons. are doubt. Which we. Experience often. even right now, I'm facing doubt. laziness. Lisa, this is something that, you know, He constantly wrestled against it's okay to rest. But laziness is that overindulgence. heedlessness. Not paying attention to where you're going or what you're doing. Yeah. Yeah. Yeah. Recklessly charging forth. Distraction. as one of the ADHD community members. Uh, Yeah, distraction. Definitely a poisoning challenge. And ignorance. Through lungta, through riding the wind horse, the exercise. I look towards faith. because faith removes doubt. [00:10:57] Charlie- New: The faith that we're talking about here in the Buddhist context. Is what I would consider true faith. And that's trust. It's I have faith in my friends. It's I have learned to rely on this, that this is reliable. It is an earned. Trust it is not necessarily wish fulfilling trust. No. The important thing is that it is built from one. You start with a, I'm going to test this and see if it works. But you only keep that faith. Once you've learned that it is trustworthy. [00:11:30] Brian - New: It's proving all things holding fast to that, which is true. It is also that trust. That comes from. The hope that. Things will happen. But knowing that it might not happen in the way that you expect it to, or the manner in which you expect it to. You do the effort along with that hope it's hope plus effort, which is the second power. Which is the second power. Energy. Energy and effort. Very, uh, very, uh, yeah. That effort. That's what controls laziness. When getting into the five powers, the five poisons you'll realize one tends to lead to the other. Effort. That'll control that laziness. So it's, okay to rest. We all need to take time to rest, to rejuvenate, to heal. Two. Build our energy, our power back up. But that is different from. Overindulging in. Too much, [00:12:26] Charlie- New: I would say it's differently. As somebody who has a lot of chronic pain. Issues. In my life. I don't like this idea of. Overindulgence being the phrasing there for me. I look at laziness as. This inattentive use of energy. It's a wild. The broken power line. That's just sparking around and not. Really doing anything. It's not allowing your energy to flow where it can flow. Whatever little bits of energy you may have. [00:12:59] Brian - New: Yeah. It can also be obstructed or poorly applied energy. Or poorly applied effort, which. Flows right into the next one. That heedlessness as the poison or mindfulness. as the power. in those moments, when you're being heedless, when you're your energy is just randomly zapping out. And you are. Electrocuting people around you. So to speak. that's when you want to give pause. And be mindful. Just being aware. Of where your energy is, how it is flowing. It is in a way that meditation, Charlie. Having us do earlier. Just a simple breathing. Is a mindfulness and an awareness that we're all on the wind horse. We're on it, no matter whether we want to or not, it's called the journey of life in its present moment. It's being in a present moment. Were there. Which. Then it leads us to the next power is concentration. Where the poison is distraction. When you're finding yourself in those moments of distraction. Mindfulness can help lead you back into concentration. So you take that pause. Like when I have that. Ooh, what's that? It's okay to take that moment, whatever, but I then have to be mindful and bring myself back. Into focus back into concentrating. On where my energy needs to be, what I am actually doing, choosing to do. Yep. Not reacting, but choosing to do. In that moment. Which leads us. To the fifth power that's wisdom. Which helps to control ignorance. [00:14:37] Charlie- New: I think ignorance is one of the most important things in the world right now. Because. I feel like so many of our problems. Our people refusing to admit what they're ignorant about. Very true, because we've turned ignorance into a vice ignorance is an advice it's a poison. And it's one that's in the water. It's all around us, all around us. It's in the water. It's in the air. We're all ignorant of so many things. We're ignorant to so many things. We have no idea how many things we're ignorant of. [00:15:03] Brian - New: The headlessness in distractions in our lives. This leads us to our ignorance. Yes. We're distracted by clicking on this and clicking on that and watching this, watching that and not being mindful and not. Concentrating. On what we need to know or knowing that we don't know a lot of what we need to know. [00:15:23] Charlie- New: Or thinking that we know a lot more than we actually do. Yeah. That. Really is. In so many ways, the opposite of wisdom, like with wisdom. Starts by knowing that you don't know. I forgot who said it but admitting that you don't know is the beginning of wisdom. It really is. You have to start from the place of, I don't know. [00:15:43] Brian - New: Yeah. This is where they flow back into each other. Because faith allows you to go, I don't know. But I know I have faith. That I could still do things. I could still be active in my life and in my community. And have the energy to move forward. And with mindfulness and concentration, I can get more wisdom. So that I can be wiser, but also at the same time have that faith that I can step out there and maybe be wrong. Which is okay. That's part of learning. That's part of gaining wisdom. In being wrong and then admitting and being aware that you are wrong. Once you're made aware. You can then learn and grow and gain that wisdom. [00:16:27] Charlie- New: We're going to be talking about the five powers a lot. Because. They are the engine. That spirituality runs off. It's important for us to have a very active understanding of how our spirituality works. All too often. We just pick up ideas and we put them down and we don't really know what we're doing with them. And this model of understanding. Really helps us to get to the root of it. We picked something up and that's faith. Does this work? Let's try this. When somebody tells you do mindfulness meditation, that'll help you out. Like I did earlier. In this episode. Well, if you have just a little bit of faith of, okay, I'll try it. So you put in the effort. Which will hopefully bring you mindfulness literally in this case. Well, you become aware of what is going on. Which allows you to concentrate and focus in. And then a little, little bit of wisdom. Oh, I did calm down. My mind did come down. I did get a small taste of that basic goodness, that basic reality. That is. Under all things. And that gives you trust. Which is faith. And the cycle continues again and again, and again. don't believe that you can lose your faith. I hear people say this a lot. It's a very common. Phrase in English. I lost my faith in, I lost my faith in. Uh, you can have your faith betrayed. You can. Realize you had never really had faith in something to begin with, but you can't really lose it. Unless trust is betrayed. It doesn't really go away. I know many institutions once had my faith and trust. And then betrayed my faith and trust, and I no longer have faith in those institutions. I didn't lose my faith in. Those institutions. That's that's internalizing that feeling way too much. Those institutions betrayed my faith. They betrayed my trust. And so they no longer have it. And have a lot that they would have to do to earn it back. These five powers. Which are the engine. That runs. All spirituality, whether people are Mo. Mindful of it or not. It really does. Help you get in touch with that basic good does. And learning to operate this machine. That is what riding the lungta is. It's something to operate this machine. It's learning. To tap into that basic. River that basic flow. Of goodness of life. Whatever you want to call it. Yep. That is running through all things. I hope that this episode has helped you out in some way. If nothing else, maybe give you something to think about. We are going to be talking about the five powers a lot. It comes up. And a lot of what I talk about and write. , I have an article up over on https://wisdomscry.com . And on https://www.creationspaths.com/ about the great work inviting people to join me. In that. And one of the. Sections of that is talking about how this actually functions. Within us and in our faith. And links out to other articles that I've written about the various aspects of the five. Power. So definitely go check that out. If this is something that interests you. And wherever you are, if you, if you've liked us at all, if. The app gives you the ability to like it. If you have followed or subscribed, do that. If. Yeah. Can leave a review. If you're listening to us on apple podcasts. Please leave a review of your life as it really does help out so much more than, you know, They don't actually take listens into effect that much. They do pay attention to. Number of reviews and number of stars and reviews. So it really does help out a lot. If you've got a few pennies that you can throw our way, if you go over to https://www.creationspaths.com/ . You can sign up and. We get a paid membership over there. And that helps us out a lot. Helps us keep these episodes coming to you. Helps us with all of the things that we're doing helps us pay for the basic necessities of life. And no. When we put the classes, you'll get first. Access to them. Thank you so much for listening. May you tap into that basic goodness and learn how to ride it. A better world. Amen. Amen. Get full access to Creation's Paths at www.creationspaths.com/subscribe

David is joined today by Dr. David Innes, long-time politics professor at The King's College and current pastor in the great city of Phoenix, Ariz. They discuss the idea of a Christianized state, the tension between liberty and religion, the economic implications in the state facilitating a common good, the need for localism, the need for sphere sovereignty, and the role of wisdom in adjudicating state jurisdiction. This is a discussion that will challenge you and leave you wanting more!

This episode, Jonathan and Sy talk with the incredible Brandi Miller about:-        How faith and churches change when we engage with the political idolatry of the American church-        The spiritual and political fruit of the MAGA movement-        The good things people still want and can find in Jesus and Christian community amidst all the nonsense-        Developing inner lives that can sustain political engagement and community building-        Plus, Jonathan and Sy discuss some fascinating numbers about the political views and voting patterns of the average Black Christian versus the average overall DemocratMentioned in the Episode-            Our anthology, Keeping the Faith-            Brandi's podcast, Reclaiming My Theology-            Her other show, The Quest Church Podcast-            The article on Black, Christian political beliefs and votingCredits-        Follow KTF Press on Facebook, Instagram, and Threads. Subscribe to get our bonus episodes and other benefits at KTFPress.com.-        Follow host Jonathan Walton on Facebook Instagram, and Threads.-        Follow host Sy Hoekstra on Mastodon.-        Our theme song is “Citizens” by Jon Guerra – listen to the whole song on Spotify.-        Our podcast art is by Robyn Burgess – follow her and see her other work on Instagram.-        Transcripts by Joyce Ambale and Sy Hoekstra.-        Production by Sy Hoekstra and our incredible subscribersTranscript[An acoustic guitar softly plays six notes, the first three ascending and the last three descending – F#, B#, E, D#, B – with a keyboard pad playing the note B in the background. Both fade out as Jonathan Walton says “This is a KTF Press podcast.”]Brandi Miller: God made people in God's own image, and people's job is not to conform into your pastor's version of following Jesus. It's to conform more into the likeness of Jesus as you become more yourself. And so instead of going to a pastor who is essentially saying, “Follow me as I follow Jesus,” you say, “We're following Jesus, and you're gonna discover who you are along the way.”[The song “Citizens” by Jon Guerra fades in. Lyrics: “I need to know there is justice/ That it will roll in abundance/ And that you're building a city/ Where we arrive as immigrants/ And you call us citizens/ And you welcome us as children home.” The song fades out.]Sy Hoekstra: Welcome to Shake the Dust, seeking Jesus, confronting injustice. I'm Sy Hoekstra.Jonathan Walton: And I'm Jonathan Walton. We have a fantastic show for you today. We are talking all about church and politics with the great Brandi Miller, who many of you know. And we're doing our new segment, Which Tab Is Still Open?, diving deeper into one of the recommendations from our newsletter. This week, a closer look at the political beliefs of the average Black Christian versus the average Democrat. If you think those are pretty much the same, you've got stuff to learn [laughter]. So stay tuned.Sy Hoekstra: Brandi Miller is the host of the podcast, Reclaiming My Theology. As she calls it, a space to take our theology back from ideas and systems that oppress. She's also now newly the host of the Quest Church Podcast, which is unsurprisingly for Quest Church in Seattle [laughs], where Brandi has the staff position of Chief Storyteller. Before that she was a justice program director with a college ministry working at the intersection of faith, justice, and politics. If you know Brandi, I don't have to convince you that this is a good conversation. If you don't, just, you need to get to know her, so [laughs].Jonathan Walton: Yes, yes, yes.Sy Hoekstra: Get ready for this one.Jonathan Walton: Yeah, we talked to her about her perspective on evangelical politics, how she sees people's faith changing as they engage with the American church's idolatry, and what Jesus has to offer as a vision for us in this political landscape. There is a lot in the episode, I hope you're ready. Her article in our anthology was called, “Left Behind: What American Evangelicalism Has Lost and Needs to Find.” And of course, you can get the anthology at keepingthefaithbook.com.Sy Hoekstra: And before we get started, just a reminder that we have been telling everyone we need your subscriptions [laughter], please. The best way, if you are into what we do, helping people try and leave the idols of White America and seek Jesus through this media and you want to help us build something that can do that in an effective and far reaching way to people, we need your support. We have been doing this as a side gig for a lot of time. For a long time it's been me and Jonathan in our rooms with laptops trying to make things work, and they have worked [laughs]. But if you wanna see that stuff grow and you wanna see this stuff continue for a long time into the future, we really do need your support.So go to KTFPress.com, please become a paid subscriber. Get access to all the bonus episodes of this show. Get access to our monthly subscriber chats that we're starting, get access to comments on our posts and support everything we do centering and elevating marginalized voices. If you cannot afford a subscription, like if money's the only barrier, please just write to us, info@ktfpress.com, and we will give you a free or discounted subscription. Whatever you ask for, no questions asked. We want everyone to have access to all the stuff that we're putting out, but if you can afford it, we really, really want the support.Actually, one of the things that you'll be supporting now is that our newsletter is free. So anybody can go to KTFPress.com, sign up for the free mailing list. You get news about KTF press, you get all kinds of stuff like that, but you also get recommendations from us every week that are things that we think will be helpful in your political education and discipleship. And you will also get things from us that we think are helpful in staying grounded and hopeful in the midst of all of the difficult issues that we are all seeing in our news feeds and in our politics and everywhere else and in our churches. So please, KTFPress.com, become a paid subscriber. Thank you so much in advance.Jonathan Walton: Yep. Thanks in advance, and here is the interview with Brandi.[the intro piano music from “Citizens” by Jon Guerra plays briefly and then fades out.]Jonathan Walton: Brandi, thank you so, so much for joining us on Shake the Dust. We really appreciate it.Brandi Miller: Of course. Glad to be here. Always glad to get to spend time with you all, so.How Does Faith Change When We Engage with The Idolatry of the American Church?Making Our Political Theology Accessible to EveryoneJonathan Walton: Yeah, I mean, now you wrote this bomb essay. Okay. And so something that you said, which [laughs] is still true in 2024: " The result of the syncretism of American religion, propaganda-based iconography and political power is cultish religiosity centered on Donald Trump as God's Messiah sent to buttress patriotism, political power, and global dominance. Regardless of his lack of demonstrable Christ-likeness in his politics, it is clear that pandering to his constituents' desire for Christianized power in the United States has framed him as the president who will ‘bring America back to God.' This is a trade-off: Christian practice and the way of Jesus for American Christian power and utopianism.” End quote.Monstrous, amazing text, right? [laughter] Now, after you wrote this, you became a staff member at a church, right?Brandi Miller: Mm-hmm.Jonathan Walton: And you have a large community of people following and engaging with you online. And as you try to teach and disciple people out of this syncretism slash nonsense, how have you seen their faith change?Brandi Miller: Well, one thing I'll say is something that's changed about myself first, because even as I hear back my own words, I can hear how inaccessible they are to a common regular person. Like how many four to six-syllable words can I use to say Donald Trump does not look like Jesus, and that does not matter to most Christians who follow White American religion. That is what I was trying to say, that there is a propaganda based way of doing religion that has indoctrinated a ton of us into a traumatic type of spirituality that we cannot hold. And so I think even a critique of myself in a way that I've changed is trying to ask, how do I take what is a political reality rooted in a current religious moment and strip it down in a way that a regular person can understand?Because if I am theologizing people out of their own experiences or trying to pull them out of a demonstrably terrible politic and they can't understand where we're going, then that's on me. And so I think that part of my trying to engage with a lot of this stuff has been my own change around how I engage with it so that people who are trying to follow Jesus outside of this kind of syncretism with American nationalism can actually come along.When People See the Idolatry, Staying in Church Community Is HardBrandi Miller: That being said, I think that, I mean, it's been kind of bleak honestly. Like I think that the church that I work at is a church that is people's last stop on their way out of Christianity specifically for these issues. Because they can see the ways that American politics have more say in the lives of people who identify as Christian than Jesus does.And when that is the case, it is really hard to be a part of a Jesus community. And so what I'm seeing a lot is people trying to figure out, can I actually trust community as I follow Jesus? And a lot of people can't. And it makes sense to me, and they leave. But what ends up happening is that people are like, “Well, I can follow Jesus outside of the church,” and I actually believe that some people can do that. But I think because community is at the core of following Jesus, when you leave in those contexts without any kind of community to buttress your faith at all, it's really, really hard to, with integrity, continue to live out those values, and it's really easy to become increasingly cynical in the media ecosystem that we have.And so I don't really know what to tell people pastorally, right? Because there are many ways that I could say, “No, no, no, just come back to the church,” but the church isn't trustworthy. And I can say, “No, go on your own,” but with a lack of community, a lot of the faith stuff falls apart because it's meant to be done together in a non-westernized religious context. And so I'm finding that to be a pretty sad and frustrating space to occupy. So I think that'd be my first bid.What People Can Still Get from Church Community Even after Seeing the IdolatryJonathan Walton: I have so many thoughts, but I'm going to let Sy ask his question.Sy Hoekstra: No, no, no, go for it, Jonathan. We have time.Jonathan Walton: [laughs] So in the midst of that, this new like re-imagining of what community would look like, independent of the colonized faith, what we call it at KTF, White American folk religion, what I call it in Twelve Lies, are there any fireworks of imagination that have happened that you're like, “Oh, that looks nice. That might be something that is hopeful,” for a group of people who are on this subway stop at the end of the line?Brandi Miller: Well, I mean, I think that people still want all the good stuff, right? I think people want connection and community and gentleness and kindness and meekness and self-control and the fruit of the spirit, and the beatitudes. I think people still want the Jesus stuff. People want to live in an accessible and just world where people can be fully themselves, where the image of God in me meets the image of God in you, and somehow in that magic we're transformed. I think people still want that, and I think when people come and get a taste of that, it's really, really beautiful. Because what it results in really is friendship and friendship results in systems change and system change results in world change and political change.Jonathan Walton: Right, right, right.Brandi Miller: And so, I think that what I've seen happen is a lot of progressive spaces have done one of two things. One, said like, well, the individual transformation doesn't matter. And I'm like, that's actually not true. The health of the individual and the health of the system are always a cycle that are moving over and over and over again. And so we're like, “Well, F individual transformation and let's just like go do the system change.” And I'm like, yeah, but if like people don't change, then they're not gonna be alongside you as you change the systems and not understand why the systems change would be good for them. And I think churches do that too.Jonathan Walton: Right?Brandi Miller: So I think a lot of progressive media culture does that on one side, and then the other side uses all of this abstraction to describe what the world looks like when it changes, which is, I don't know, right now sounds like the end of postmodern empire. Like we're in empire collapse right now. And I'm like, “No one knows what that means.” Most normal average people do not know what it means. So they're like, “Let's find creative ways to engage post empire collapse.” And I'm like, can you just say that the United States is participating in all kinds of evil, and when our comeuppance happens, it's going to result in a completely different societal structure that we are not ready for.And so, what I'm always looking for are glimpses of what could life look like after that? Which I think is what you're asking. And a lot of that looks like people choosing to care for each other well to build more simple lives rather than more complicated ones, to choose work that isn't their entire identity and allowing themselves to explore who they are outside of the kind of enculturation that happens when we don't have a life outside of that. And that is what I've seen change people's politics. It's not like having a fancy activist job. It's seeing how your neighbors are suffering and doing something about that together, or getting a measure on a ballot that changes things for folks.And so I think that I'm seeing glimpses of people entering into more embodied, simple space that is actually transformative and actually grounding and does a lot to downshift some of our very present anxiety. And I think that's been really good. And so I think there's some structural and systemic things I've seen too, but a lot of the stuff that I'm seeing is people trying to make sense of this abstracted language and say, what does this actually mean for my life in real time, and how can that be good?The Fruit of the MAGA MovementSy Hoekstra: One thread there that kind of leads into my next question is, you said that the idea that your church is the last stop on a lot of people's road out of Christianity, when I was a kid, I would, in evangelical churches, I would hear the sentiment a lot that—I would hear that sentiment a lot actually. I would hear like, “Oh, when you go to a progressive church, that's just, you're just on your way out [laughs], so don't ever go there.” That was the kind of, that was the warning, right?Brandi Miller: Yeah [laughs].Sy Hoekstra: But basically, what I hear you saying is the reason that it's their last stop or the reason that they're on their way out is not because of they've lost their way or a lack of integrity, they don't really care about Jesus, whatever. They actually care about Jesus maybe more than the places that they left, and got so hurt as a result that that's why they're on their way out. And that's, I think that's a reality that Jonathan and I see a lot too, and I just wanted to point that out to people. But also this kind of gets a little bit into what my next question was, which I also had a big long quote here, but I'll just summarize [laughs] because Jonathan already read a big long quote [laughter].Jonathan Walton: I did.Sy Hoekstra: You basically talked about how there are a lot of masks that evangelicals wear to cover their support for Donald Trump's racism. So it's like the sanctity of life or pro-gun politics or pro-Israel politics. And that it basically that the result of that is you're not talking about the racism of Donald Trump, you're talking to people about those masks and saying, “If you're not willing to wear this mask, then basically you're an enemy to be negated because you're a baby killer, or you're an anti-Semite” or whatever it is. But I wonder if four years on having seen so much more of the fruit of the MAGA movement, if there's anything that you would kind of add on to this description of how it operates.Shifting Acceptable Political Discourse Far to the RightBrandi Miller: Yeah. So one of the main things I think about right now is the Overton window. So for folks who aren't familiar with the Overton window, it's essentially the range of acceptable political thought from left to right. And so there is an acceptable range of political thought, I'm doing some writing and thinking about this right now, but that what is considered far on the left and far on the right changes as that window shifts farther left or right. And what we've seen in the last four years is the Overton window shift so far to the right, that stuff that would've been considered so extreme, so outlandish, so problematic as to not be acceptable is now mainstream.So when George Santos can have an entire political campaign and multiple years of being in the public spotlight, and everyone be like, “Ah, this is just kind of like normal run-of-the-mill American politics,” that's wild.Sy Hoekstra: Yeah.Jonathan Walton: Yeah, yeah [laughs].Brandi Miller: When Donald Trump can have dozens and dozens and dozens and dozens and dozens of criminal, like of criminal… or like he has so many, so many things that are happening right now at felony levels, and we're like, “Oh, I mean, he's just like working through it.” That is so wild to me, that the Overton window has shifted so far to the right that Marjorie Taylor Greene can do every bit of chaos that she's doing. That Mike Johnson is considered a normal speaker of the house.Jonathan Walton: That is, ugh… [laughs].Brandi Miller: We've moved so far right, that now what used to be considered moderate is considered hyper progressive. That being like, hey, like… maybe we should give people… that we've actually reversed, like with Roe v. Wade, we've reversed rights for people and we consider that normal. Like the Overton window has shifted so aggressively to the right that it is so, so damaging. And that has just continued over the last four years.Shifting Acceptable Religious Thought Far to the RightBrandi Miller: The thing I am observing and doing a lot of work around right now is what does it mean when the Christian range of political or range of acceptable religious thought also shifts to the right? And so I've been asking the question, what is that?What we're talking about really is orthodoxy. We're saying there is this range of historically acceptable Christian thought, but when that gets chain linked to the Overton window and shifted to the right, the way of Jesus that gets to be considered left or moderate or something becomes completely unidentifiable to most Christians. And when that happens, the only response that we have in those super conservative spaces or that have moved to the right that much is to parrot political actors and call it holiness. And that is what I'm most concerned with and what I'm seeing most right now, is that people can't even have conversations because of those things like, yeah, you're an anti-Semite or you're a baby killer, or whatever.You can't even have the conversations about why that ideology became important to someone, because even questioning the ideology itself or that indoctrination feels like it's a deviation from holiness because your religion is so connected to nationalism that to separate those feels like sin.Sy Hoekstra: It's almost, it's like the way that you might get a question shut down in church because if of something you're asking about some orthodox doctrine or whatever, like expressing a doubt of some kind.Brandi Miller: Yep.Sy Hoekstra: You're saying that's not just religious anymore basically. That is political. Or the politic—because the religious and the political are so closely linked that your political doubt is religious doubt almost.Brandi Miller: Yes. Yes, most certainly. Connected to God's connection to a nation.What Is the Good That All the Idolatry Is Overshadowing?Jonathan Walton: Yeah, I got in this conversation with a… Sometimes I opt into the online debates to get fodder for more posts [Sy laughs]. And I asked someone what they meant by Orthodox. They were saying “Israel is God's nation. The United States should support Israel because we are also God's nation, we're mirror countries of each other. This is an orthodox view.”Sy Hoekstra: Whoa.Jonathan Walton: They had obviously no, like no image or thought about the non-evangelical 200-year-old, 50-year-old, 25-year, 2-year-old church that they were in [laughter], you know? But all that to say, as you talk about Jesus on your show, talk about Jesus in your writing, talk about Jesus in your church, talk about Jesus with us. We're constantly trying to get people to look at the Jesus of Nazareth and not the Jesus of nationalism. Right? What would you say in this era, like with the church and politics, what value do you think Jesus's teaching, Jesus's witness, his life, death, resurrection has to offer us this election season? And what is the good that all the syncretism that we're talking about is just completely overshadowing?Following Jesus Helps us Find Ourselves and Resist Structures That Demand ConformityBrandi Miller: Well, right. The Jesus story is a continuation of the Hebrew story, and that story is centered on a God who cares about righteousness. And righteousness is not adherence to political doctrine, it's right living in harmony and wellbeing with other folks. Dr. Randy Woodley talks about shalom in the community of creation and that you know that the world is well when the marginalized say so. And the Hebrew scriptures follow that journey really, really closely. Even if the people fail in it, God's calls stay consistent to make sure that the orphan and the widow and the foreigner are cared for. And that we know that a whole community is healthy and well and living rightly when that's the case. And Jesus lives out that same story.And part of that story requires that people are given the chance to be themselves. That if we believe in this kind of, there's a lot that I do not believe about how we extrapolate Genesis one and two, but I think one of the core things is that like God made people in God's own image, and people's job is not to conform into your pastor's version of following Jesus. It's to conform more into the likeness of Jesus as you become more yourself. And so instead of going to a pastor and essentially saying, ‘Follow me as I follow Jesus,” we say, “We're following Jesus and you're gonna discover who you are along the way.” And that is what Jesus does with his disciples. Right? Jesus invites a diverse group of wackadoodle dudes to come and be themselves [Jonathan laughs]. And they change a lot. They change a lot, but they don't change away from themselves, which I think we see in the story of Peter, right? Peter's a fisherman at the beginning and he's a fisherman at the end. And the way in which he's a fisherman is really different, but he is still at his core in some ways who he is. And I know there's some conflation with vocational and whatever, but there are ways that people are, that people who were zealous in the beginning are zealous, but in a more refined way at the end. People who were engaging with the people in a particular way are doing so less judgmentally at the end.So I think there's a way that there is an invitation to become fully ourselves that we do not get in church spaces because we're told that sanctification or that honoring the death and resurrection of Jesus is to become less like yourself. It's to do this… I think we just take the John the Baptizer quote, “more of him, less of me” out of context when you're like… y'all, the reason he's saying that is because they think he's the Messiah and he needs to make some stuff really clear. He's not saying, I need to become less of myself. John needs to become more and more of himself in order to do what Jesus has invited him to do.Jonathan Walton: Yes.Brandi Miller: And so, because in the church we often say, let's collapse our identities into one social, political and religious identity, people lose themselves. And so I think part of the invitation and the good that we offer to people is that you get to be yourself. And that justice work, this other side of the coin in the Hebrews text around justice and righteousness is making things right when righteousness, when people's ability to live fully as themselves to live original blessing is not in place. And so I think that there's an invitation in the way of Jesus to live fully as ourselves and to make right the spaces where people are not offered space to live the life that is abundant.Jonathan Walton: May it be so in churches and spaces this fall [laughs] where that could be extrapolated. And as you were talking, I was just like, yeah, “God loves you,” should not be a controversial statement.Brandi Miller: Right…. Woof…Jonathan Walton: Right? Like it shouldn't [laughs].How Has Brandi's Calling Changed around Political Engagement?Sy Hoekstra: Alright. So, on your show, you're often talking about theology and culture. You obviously have a ton to say about politics though, and I've heard you say on the show you'd be kind of more interested in getting into that somehow at some point in your life. And you took a break from the show recently. Basically, you're in the middle of a season on purity culture, and you kind of took a break from the show because you felt some tension between talking about theology and church culture and purity culture with everything that's going on in Gaza. And I'm just wondering how the last four years have affected your sense of calling or your desire to engage politically from someone who has largely played a pastoral role.Helping People Develop Inner Lives that Can Sustain Political EngagementBrandi Miller: Yeah. Some of what I'm learning is that regardless of whether there's an urgent political moment that people are still entering into these spaces in a lot of different ways. And so me stopping the podcast because of everything happening in Gaza and trying to figure out how to respond wasn't actually as helpful as I had hoped it would've been. It didn't make more space for people, it just disengaged people from one of the only spaces that they're engaging with religion at all. And so pastorally, I think what I ended up doing was leaving people behind. And I didn't, I think I was so at that point unsure of how to respond to what was happening in Gaza and didn't know what my role would be, and felt like as a person who's, it's a little bit like one of my Jewish friends was talking about the parable of the virgins and the oil.Some of us just showed up really late to this party, and we know so little, we've showed up so late, that it feels pretty impossible to show up effectively. And so I was trying to be responsible with what I did and did not know about Israel, Palestine, Gaza, all of that. Instead of just saying what I could unequivocally say, which is that violence in all forms, particularly genocide, is an egregious violence against God, against people and needs to be dealt with aggressively. Like, I can say that without any… we can say, “Free Palestine,” because that is an easy thing to, it's pretty easy for me to say, to agree with that idea. What I did though in being like, oh, purity culture isn't connected, was to say that people have on-ramps to these kinds of justice expressions that are far away.And maybe it's like [laughs], I hate to use this metaphor, but like, or parallelism rather. Yeah, I hate to use this parallelism, but when I think about how QAnon feeds into conspiracy theories, I think there's a lot of ways that progressive Christianity can feed people toward better, more just politics. And so when I take away the on-ramps, I take away people's opportunity to enter into a more just spirituality. And so me choosing to not talk about sex for four weeks or whatever, for me it felt like it was a solidarity practice, but it really was just cutting off people from a community that they cared about. So I think I would say that that was like one thing that I'm learning.And that is, and I think that what I'm trying to figure out is, as a person who primarily plays a pastoral function, what does it mean to invite people into a discipleship that can hold the politics that they're engaging with? Because one of the things I learned from 2016 was that many of us had a ton of passion, a ton of anxiety, a lack of knowledge, and we weren't able to hold onto the activism at the level that we held it during Black Lives Matter. We just weren't able to do it. And so, I think I'm trying to ask how do you build people's inner lives and community orientations in such a way that we can actually hold the political movements that we want to see happen?So how do we become community organizers locally and nationally when our inner lives aren't able to hold even the basics of our day-to-day lives? And that's not a knock on anyone, it's just a, we don't know how to cope. We don't know how to be in therapy. We don't know how to ask good questions about our lives. And so I think that I'm still asking the question, what is the role of the pastoral in the political, when most of my examples of the pastoral and the political is just telling people how to vote once every four years indirectly so you don't lose your funding, and nothing else otherwise.Helping People Learn and Grow through Curiosity and Questioning AssumptionsJonathan Walton: Yeah. I care a little bit about that, the inner life, peace [laughter]. I write, you know, I have a whole thing about that. So as you're talking, something I feel like I've run into is, I had a conversation with someone and they said to me, “The church discriminates against queer people? What do you mean?” And I looked at them and I was like, they were not being facetious, they were not joking. And like, and so I watched this train wreck happen in her brain, right? Where it's like, so then I just said, “You know, let's just talk about conversion therapy.” I said, “Let's just start there…” UN resolutions that say this is to—like all she, you could see it on her face she's like, like she did not know.And so I watched it happen and couldn't stop it. So Brandi, when someone is sitting across from you and you see this lack of knowledge and the capacity to harm. Right? So there's this lack of knowledge, but they're gonna say the homophobic terrible thing whenever somebody asks them, and you are the pastoral person in residence with them. What habits, practices, tactics do you employ not to destroy them, like intellectually? How do you not reduce them to their ideas? How do you love them and meet them where they're at so that they will be at church next week? They will be, like all those kinds of things, to stay on the journey with you.Brandi Miller: Yeah.Sy Hoekstra: And stop hurting people.Jonathan Walton: And yeah, and stop hurting people.Brandi Miller: Yes. Yeah, I mean, you become a master of caveats, and that's the easy thing. The hard thing is to believe that people are trying their best. I think that most people, and I'm really learning this and trying to learn this in the best ways I can right now, is that if you're not just like on the internet where I know people are not trying to do their best, they're just being mean, like in real life with people who are sitting, who you don't have to question whether they're a bot or not, people are trying to do the best they can and the best they can might be terrible. And that's okay, because when people are trying to do the best that they can, and when people are given the benefit of a doubt, they are more open to engaging with things that are embarrassing or challenging or confusing.And so a lot of what I do is ask questions in the context of my own experience. I'll say, “Hey, when you say that, that hits me in a really strange way, and it's kind of hurtful and I can see where this would be hurtful for somebody else. Can you help me understand where that idea came from for you and how that became so important to you?” Or like, “I can hear that this is really important to you, can you help me understand why?” Because if I can understand that why, I can create a human connection that allows me to walk someone through, like, “Yo, when you say to me as like a partnered queer person, that my future marriage is not God's best, when did that become so important to you? When did thinking about like queerness in this way become so important to you?And how big, like on a scale of one to 10, how big does that feel for you? And what would that feel like for you if I said something back to you like, ‘You're heteronormative marriage where it looks like your wife doesn't really like you that much, you're kind of a jerk, isn't God's best for you,' what would you say back to me?” Like what a strange thing for you to say to me. And so I think I do a lot of assuming that people are doing their best and asking a lot of origins questions. Because I think that most of evangelicalism is more concerned with indoctrination than it is with development and discipleship. And when you can expose the indoctrination, it opens up a lot of space for questions. Because I know a lot of people that have said to me things like, “I have never thought about that before,” or, “I have never considered that before.”Or, “It came from this book.” And I'm like, “Well, have you read these other books?” Or they're like, “It came from this verse.” And I'm like, “Well, have you read the equivalent verse in the gospels that exists?” And the answer usually is no. The people have not done their due diligence to come to their own ideas. They have parroted because parroting in the church gives you survival, and I understand that. I understand that being able to parrot ideas gives you belonging. And so to fall outside of that, to ask questions outside of that risks your belonging. And so I try to create spaces where people's stories can belong, even if their ideologies need to be questioned and engaged with differently. So I think that's the main way that I engage with that pastorally at least.Jonathan Walton: That is amazing. So being able to sit down with someone, see someone across difference in a way, and turn to wonder, awe and curiosity as opposed to prejudice, judgment, and condemnation. That's great. Amen.Where Listeners Can Find BrandiSy Hoekstra: Can you tell our listeners where they can find you or your work on the internets.Jonathan Walton: Or in real life. Or in real life [laughs].Brandi Miller: Yes. Yeah, you can… if you're not being a weirdo, you can find my church, Quest Church out in Seattle [laughter]. We're doing the best we can out there. I work there, I'm a regular person out there, so don't be a weirdo [laughter].Brandi Miller: But I'm online in several spaces. Primarily, I have a podcast called Reclaiming My Theology, that takes a topic.Jonathan Walton: Five stars, five stars, five stars.Brandi Miller: [laughs, then says very quickly] If you'd give it, it takes 30 seconds to do [laughter]. Yeah, that is exploring different types of problematic or oppressive ideologies and how they wiggle their way into our interpretation of the Bible and Christian culture and how they create Christian culture. We're working through a series on purity culture now that feels like it's never ending, but it's like a perfect intersection of a lot of the other forms of oppression that we've talked about. So we'll be in that for a little bit. And then I just launched a podcast with Quest Church, talking to people about formation practices that make them feel at home with God. And so if you're looking for more of a formational storytelling bend, I'm interviewing folks around those practices right now, as well as the stuff that I'm already doing on the podcast that takes a little bit more of an academic theological bend.Sy Hoekstra: What's the name of that one?Brandi Miller: The Quest Church Podcast.Sy Hoekstra: Oh, okay, got it [laughter]. Okay, cool.Jonathan Walton: Cool, cool. Nice.Sy Hoekstra: Thank you so much for that. If you go and listen to Reclaiming my Theology, you'll hear some familiar voices like Jonathan Walton and Tamice Spencer-Helms and other people that you know. Brandi Miller, this has been fantastic. I'm so happy you joined us [the sound of clapping]. Jonathan's actually applauding, I don't think that's ever happened before [laughter].Jonathan Walton: She's great. She's great. Lovely.Sy Hoekstra: Thank you so much for being with us.Brandi Miller: Yeah, delighted to be with you all. Thank you so much for the opportunity.[the intro piano music from “Citizens” by Jon Guerra plays briefly and then fades out.]Sy and Jonathan's Thoughts about Christian Community and Communicating Theology Well after the InterviewSy Hoekstra: Okay, Jonathan, that was fantastic [laughs].Jonathan Walton: It really, really was.Sy Hoekstra: What are you thinking coming out of that? Where are your thoughts at?Jonathan Walton: Yeah, so I'm actually stuck on the first thing that she said.Sy Hoekstra: Oh, okay. After that you blacked out and then you don't remember the rest of the interview.Jonathan Walton: [laughs] Well, I remember it. But one of the… I thought to myself, you know, I've changed a lot in the last four years since we wrote the essays that we did and since KTF started and all those things. And so it really pushed me to reflect. And when I was in journalism school with Peter Beinart, who is an amazing writer and commentator, especially right now.Sy Hoekstra: Who you've mentioned before, yeah.Jonathan Walton: Yes. Yeah, I mean, his work is just amazing. But something that he said in class was, you need to write for the language of the bleachers, like between a fifth and eighth grade level. And that is not a knock on people who are not educated or didn't go to university. It's more like we don't talk like this on a regular basis.Sy Hoekstra: You mean you don't talk the way that highfalutin people write [laughs]?Jonathan Walton: Exactly.Sy Hoekstra: Gotcha.Jonathan Walton: Right. And it was one of those things where I was like, huh, I wonder, would I say things the same way now? Or how can I say them so that people leave saying, “Oh, I know what he meant and I understood what he said,” versus, “I don't know what half those words meant, but it sounded really good [Sy laughs]. Thinking of reflecting on how Jesus spoke to people and who he called and how he called them was something that I just, just struck me about that response. And then obviously we also threw out some big words, some large terms and all those things. And one of the things that stood out to me that I didn't know about was the Overton window that she said. I'd never heard of that before.Sy Hoekstra: Oh, okay.Jonathan Walton: Yeah, but what has become normal. Having a term for that's just helpful. For me, like [laughs] I think I've mentioned this before, is that when I feel anxious, when I feel worried, when I feel concerned, one of the places that I go is information. I need to put it in a box. I need to have words to just feel grounded to engage. And now I can just say, “Oh, the Overton window has shifted [laughs], and that helps me have a place to stand [laughs] in a lot of our discourse and gives me more space to do what she talked about at the end, which is like, can I love people across difference? And when I have cohesive frameworks and information especially like in context, and I can do that more effectively. So I learned a lot. I was challenged and I'm really grateful.Sy Hoekstra: I think actually the thing that stuck out to me, kind of, I end up in a similar place, even though I'm coming from a totally different angle. Which is that the thing that she articulated about the how political doubt becomes religious doubt in like our current, kind of nationalist Christian nationalist landscape was really interesting to me. Because you hear it, so it's such a common thing if you think about it, right?Jonathan Walton: Yes.Sy Hoekstra: At least I've heard so many times people just be like, how can a Christian possibly vote for the Democrats? Right? Or asking like doubting Republican orthodoxy is actually grounds to doubt the foundations of your faith or the seriousness of your faith, when Jesus had absolutely no issue having people who he called disciples who were wildly politically different from each other.Jonathan Walton: Right.Sy Hoekstra: So when she talks about wanting to talk across difference like that, or wanting to how Jesus helps people become a better version of themselves, he was doing that with people who were like the Roman empire is fine and I work for them and I get rich off of them and that's great, like Matthew [laughs]. Versus the Roman Empire is the enemy and we need to throw them off via murder and other forms of violence, AKA Simon the Zealot. And like they're just sitting together with Jesus. They're both followers of Jesus, no question.Jonathan Walton: Exactly, right.Sy Hoekstra: And they have opposite political views. And one of them is like really earnestly advocating and killing a bunch of people [laughs]. Right?Jonathan Walton: Right.Sy Hoekstra: And that is like, it's just a, I don't know, in the context of some of the church context where I grew up or some of the… like it's just a lot of the conservative Christian context now that is unthinkable, but it is also the absolute norm for Jesus [laughs].Sy Hoekstra: So that gives you a sense of when you're a place where your church culture is off, when something that is unthinkable is the norm for Jesus [laughs].Jonathan Walton: Exactly. Exactly. That is what I hope we would say when someone says, what is syncretism?Sy Hoekstra: So syncretism is another one of those big words. I'm not sure we defined it right. Syncretism is a word that a lot of White westerners use for basically poor Black and Brown people, and sometimes Asian people.Jonathan Walton: Right.Sy Hoekstra: When it's like, oh, you are a Christian, sure, but you're also practicing this native thing. Like my wife's family's from Haiti, right? You are Catholic, but you're also doing this voodoo stuff. And so that's not real pure Christianity, that's syncretism. And now…Jonathan Walton: Exactly.Sy Hoekstra: You were saying Jonathan, sorry, that was… go ahead.Jonathan Walton: No, but like, so Brandi's just turn of phrase when she said, oh, when someone's political foundations are shaken, their religious foundations are shaken. That is syncretism.Sy Hoekstra: Right, yes. Exactly.Jonathan Walton: And so putting it in that language just makes it more effective, more practical, more illuminating for people as opposed to saying, “Well, you're political and social and religious ideologies are enmeshed with one another, but creating an agenda…” It's like, we don't need to talk like that [laughs]. You know what I mean? We can just say it plainly and things God can meet us in that.Sy Hoekstra: Yeah.Which Tab Is Still Open?: Average Black, Christian Voting Patterns and Political Beliefs vs. the Average DemocratJonathan Walton: Alright Sy. Let's jump into our latest segment that we introduced during the bonus episodes, and now we're bringing to you on our wider feed, is Which Tab Is Still Open. Out of all the highlights we've sent around lately in our newsletter, what's still standing out to us? And so, Sy, this one's yours. So go for it.Sy Hoekstra: This one, yeah, this one is mine. It was an article that I had in the newsletter recently by a professor named Ryan Burge, who is a political science professor and a statistician. He's basically one of the go-to experts in America for a lot of media and other sources for data about religion and politics, like surveys, pollsters, et cetera. So he's a professor at Eastern Illinois University, but he's also an American Baptist Convention pastor [laughs]. So this article is about the average Black church attending Protestant. In a lot of these polls and surveys they ask people how often do you go to church, as a measure of your religiosity. Just like an estimate basically, of your religiosity.So he says for the average Black regular church attending Christian, what is the kind of differences in their political beliefs between just the average overall Democrat? And we talked about this in one of our, in the March bonus episode, that for like a lot of people don't realize the distance between… a lot of White people don't realize the distance between [laughs] average Black voter and average Democrat voter, because Black people always vote Democrat, right?Jonathan Walton: Right.Sy Hoekstra: So if you're not kind of familiar with the culture or the politics, then those, the Black people and Democrats can be synonymous. So basically what he said was the average Black church goer is like a self-identified moderate. Is like almost in the middle of the political spectrum. Is more moderate than the average Democrat on abortion, immigration, policing, all kinds of stuff. Not conservative, but more moderate than the average Democrat. And they've become more moderate in recent years. And so there's an actual kind of statistically significant shift toward the right, but voting hasn't changed at all. Or there's been very little change in actual votes.And then the other interesting thing that he pointed out was the average… they do these polls where they have people rank themselves on a political spectrum from one to seven. So one is as liberal as it gets, and seven is as conservative as it gets. And then they also have people rank the Democrat and Republican parties for where they are, like the party overall. And in the last 10 years, the average Black church going Protestant assessment of where the Republican party is, has not changed at all, like in any significant way.Jonathan Walton: Yes.Sy Hoekstra: So meaning when Donald Trump is the standard bearer, no significant difference in how radical or how right the Republican party is than when Mitt Romney was the standard bearer [laughs], right?Jonathan Walton: Yep.Sy Hoekstra: So you're saying that, “Yep. I get it, totally.” I think to a lot of people, that is some pretty stunning news [laughs].Jonathan Walton: Yes. Yes, yes, yes, yes, yes.Sy Hoekstra: So, I don't know, the interesting points to me are just how our assumptions are like about voters in general are based on how White people vote, because White people vote very ideologically and Black people just don't. Like I've seen other polling data where it's like, basically Black people self-identify as liberals, moderates, or conservatives at roughly the same rate as White people. They just don't, Black people just don't vote ideologically. That's the difference, right? And then yeah, that thing where there's no difference between Trump and Mitt Romney is so interesting [laughter].Not no difference between those two men, but no difference between the parties under those two men. And by the way, the rest of the Democrat, the average Democrat thinks the Republican party is far more to the right than it was 10 years ago.Jonathan Walton: Yes.Sy Hoekstra: So, basically what I'm saying is Black people knew the whole time [laughs], Black people knew what was up with the Republicans, and the assessment hasn't changed. I don't know, that to me is just a thing that people need to know. I don't know. When people say like, you hear sometimes from progressive people, “Listen to Black people, listen to Black women.” It just gets thrown out there, is like a, what I think to some White people probably sounds like just this weird ideological platitude that people are saying. But this is the reason [laughs]. The reason is marginalized folks in a system understand the system better than people in the dominant positions of the system, and have a, I don't know, have a kind of a clearer sense of where things are, have a more practical view of how to handle themselves in that system, which I think is the non-ideological voting. And yeah, all that stuff is really interesting to me. And I'm wondering what your thoughts were since this was my recommendation.Jonathan Walton: Yeah. I mean, I've… there are so many things that come to mind as we're talking about this. One thing is that the Overton window, as Brandi mentioned [laughs], it has shifted for some people, right? When we talk, when Randy Woodley talks about how people in the United States do not have the luxury of saying, “Oh, it doesn't matter who's president.” Marginalized people know it matters who is sitting in a political position. If it doesn't matter to you, then that creates a different set of problems. And I think another thing I think we have to remember is that [roughly] 70 percent of the voting population in the United States is White. The people who are registered, the people who turn out.And so there's, I think just there's a lot of context to layer over top of this that can obscure just the basic reality of the emancipation and the passing and Civil Rights Act. And the reality is, Black people voted for Lincoln because he wanted to stop slavery. Lincoln was a White supremacist. Lincoln literally argued in his presidential debate in Illinois that he did not believe that Black people were equal and could never be cultured to be with White people.Sy Hoekstra: And therefore we should send them back to Africa.Jonathan Walton: And therefore we should send them back to Africa. That is Lincoln. But why did we vote for him when we finally got the chance to vote, kind of with… [laughs]? It's because he said he did not want to have slavery exist anymore. Now, fast forward to the Civil Rights Act. Why did we all turn into Democrats? Because they said, “Hey, you should actually have civil rights.” Not equal rights, not full rights, not decriminalization. Not all, just some basic civil rights. Bam, now we're in that camp. This has always, always, always been about survival. The statistics are great. You could do the analysis, there's wonderful data that comes out. But at the end of the day, I'm gonna listen to my mama [Sy laughs] and say, “Oh yeah.”It would be preposterous of her to vote for anyone who is for the active destruction of her community. And the reality is, most of the time that is Republicans. Now, there are destructive policies against Black people that come from the Democrats. The difference is, just like we see here, the difference is this thing called White supremacy. One party says White supremacy exists. The other party says it doesn't. One party says White supremacy exists and desires in rhetoric to make it stop, even though they pass policies that continue to perpetuate it. The reality is though, there are more Black people, more people of color, more women in the party that has a donkey and not an elephant. And therefore, we will ride donkeys [laughs].And so that does not mean that we are for… we, when I say Black Christians, are for anything that the Overton window to use Brandi's saying again, has expanded. So Black folks' views on abortion, Black folks' views on war, Black folks' views on policing. Again, we like to be safe too. And unfortunately, a lot of times in communities of color that equals calling the police. That equals saying, “Hey, can someone help me?” Right? In Baltimore, in Chicago, in over policed parts of New York City, Black folks still have to call the police. Like it's not some utopia where we're just gonna let everything go. That doesn't exist in our communities.We still actually desire for the systems to work for us. We do not desire the system to destroy us. And so we use the systems and desire to make them better. And so these numbers I think are exceptionally informative at illuminating the, or illuminating the reality that many people in marginalized communities already know. But hopefully there'll be a common place for us to talk about it. Now there is a resistance to academia and research in progressive and conservative circles [laughs]. And so someone may say, “Well, that's just not true because it's not true for me.” But hopefully it will create some common ground to be able to have a cohesive conversation about Black folks, the Democratic party and progressive and conservative politics.Sy Hoekstra: Yeah, that's what we're trying to do. Political education, man [laughs].Outro and OuttakeJonathan Walton: Lord have mercy.Sy Hoekstra: Lord have mercy. This has been a great conversation. We were so happy that Brandi came on. And thanks for talking as always, Jonathan.Jonathan Walton: Yes.Sy Hoekstra: We will see you all in a couple of weeks. Our theme song is Citizens by Jon Guerra. Our podcast Art is by Robin Burgess, transcripts by Joyce Ambale. And as I'm gonna start saying a lot, I'm stealing this from Seth at Can I Say This at Church? This show is produced by our subscribers [laughs]. Thank you all and we will see you all in two weeks.[The song “Citizens” by Jon Guerra fades in. Lyrics: “I need to know there is justice/ That it will roll in abundance/ And that you're building a city/ Where we arrive as immigrants/ And you call us citizens/ And you welcome us as children home.” The song fades out.]Jonathan Walton: And he loves wackadoodles, I'm gonna use that one. Loves wackadoodles [laughs].Sy Hoekstra: That I have never heard. Is that because I'm not from the south that I've never heard that? Was that… [laughter]?Jonathan Walton: Well, no. Brandi's not from the south either.Brandi Miller: Also, you know I'm big up north here. I'm a Pacific Northwest girly full on. There's no doubt there [Jonathan laughs].Sy Hoekstra: Is that a Brandi quote? Is that from you?Brandi Miller: No, I'm certain that come from somewhere.Sy Hoekstra: I'm just lost. It's fine.Brandi Miller: Maybe it's Black. Maybe that's what it is.Sy Hoekstra: Well, obviously if I am the confused one and you're not, that's my first thought as well. So [laughter], there's always, there's just like, I'm so used to that point in conversations at this point in my life where I'm like, “Oooooh it's because I'm White” [laughter]. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.ktfpress.com/subscribe

Have you ever wondered about the true magic behind the summer solstice? Join me for a mesmerizing journey into the heart of Litha, also known as Midsummer, as we uncover the profound significance of the longest day of the year. Imagine yourself in a serene summer forest, the gentle rustling of leaves and the melodious songs of birds setting the perfect backdrop for an evening of enchantment and discovery.In this episode, I delve into the rich history and cultural significance of ancient summer solstice celebrations. From the celestial alignments of Stonehenge and Chichen Itza to the vibrant rituals of Celtic, Nordic, and Slavic traditions, you'll learn how our ancestors honored the sun and ensured abundant harvests. We'll explore the transition from pagan festivities to the Christianized celebrations of St. John's Day, offering a fascinating glimpse into the evolution of these timeless traditions.You'll also be captivated by the mythological tales surrounding the solstice. Discover the legends of the Oak King and the Holly King in British mythology, the return of Ra in Egyptian lore, and the roles of Kronos, Apollo, and Dionysus in Greek celebrations. As we journey through the mystical realm of faeries in Celtic mythology and the enchanting rituals of Norse Midsommar, you'll see how these stories continue to inspire wonder and reflection.But that's not all. This episode also explores the powerful rituals and traditions that make the solstice a time of transformation and renewal. From the purifying flames of bonfires and the symbolic rolling of the flaming wheel to the divinatory practices of Kupala Night and the healing waters of holy wells, you'll gain insights into the deep spiritual and symbolic themes of this magical time. By the end of this episode, you'll feel more connected to the natural cycles, inspired to embrace personal growth, and ready to celebrate the profound gifts of the summer solstice. Don't miss out on this enchanting exploration—tune in and let the magic of Litha illuminate your path.YOUR FAVORITE MYSTICAL BEDTIME STORY PODCAST: Can't sleep? This adult bedtime story podcast invites you to escape the burdens of sleeplessness and immerse yourself in a mystical world of relaxation and enchantment. Sometimes our weary minds need a break from the endless scrolling that often accompanies insomnia. Each episode allows you to unwind and prepare to embrace deep sleep while awakening to arcane wisdom at the same time.Designed to alleviate nighttime anxiety, each audio journey will offer an oasis of serenity amidst the chaos of the waking world. Choose to embrace restful sleep or enjoy a conscious, meditative state—it's your choice. Prepare to be transported to a realm where dreams and relaxation intertwine. Bid farewell to restless nights and awaken to a newfound sense of peace and rejuvenation. FOLLOW AND SUPPORT THE PODCAST: Follow the podcast on Instagram at @nightnightb1tch. Disclaimer: episodes of Night Night, Bitch are for the purpose of research, study, entertainment, meditation, sleep, and discussion. The views and opinions expressed in each episode belong to the original author(s)/creator(s)/speaker(s) and may not necessarily reflect those of Night Night, Bitch, its host, or its affiliates. Hosted on Acast. See acast.com/privacy for more information.

What did commemoration of the dead look like in Medieval Livonia and how did memoria shape group identities in the region? Dr. Gustavs Strenga shares insights into his research and parallels with modern-day memory wars. Baltic Ways is a podcast brought to you by the Association for the Advancement of Baltic Studies, produced in partnership with the Baltic Initiative at the Foreign Policy Research Institute. The views and opinions expressed in this podcast are those of the authors and do not necessarily reflect the official policy or position of AABS or FPRI.Read more:Remembering the Dead: Collective Memory and Commemoration in Late Medieval Livonia Transcript Indra Ekmanis: Hello, and welcome to Baltic Ways, a podcast bringing you interviews and insights from the world of Baltic studies.I'm your host Indra Ekmanis, and today we're speaking with Gustavs Strenga, senior researcher at the Institute of Arts and Cultural Studies at the Latvian Academy of Culture and recently a postdoctoral researcher at the University of In Germany. Today, he speaks with us about his recent book, Remembering the Dead: Collective Memory and Commemoration in Late Medieval Livonia, and what parallels that might have for us today in the modern Baltic states. Stay tuned.Dr. Gustavs Strenga, thank you so much for joining us on Baltic Ways. Perhaps we can start, you can tell us a little bit about your background and how you came into this field of study.Gustavs Strenga: First of all, thank you for inviting me. Well, my background is I'm Latvian. I was born in Riga and I began my studies in Riga, in Latvia, and I studied history at the University of Latvia. And since high school, I had an interest in the history of the Catholic Church, partially because I went to a Catholic school. And during my studies, when I began studying at the end of the last century, beginning of this century, I understood that I'm interested into medieval history. I wrote my bachelor thesis and also later my MA about Dominicans. It's a mendicant order founded in the 13th century and they also had their priories in the Baltics, like in Riga and Tallinn. I spent, during my studies, a year in Lublin at the Catholic University of Lublin. I had a wonderful Erasmus semester in Kiel, in Germany. And I really understood that I want to do medieval history. In Riga, I had really two good professors who were teaching medieval history, but I understood that it's not enough, so I went to Budapest, the Central European University now located in Vienna, and I studied medieval studies there.And later, I had a chance to study at the University of Queen Mary in London, and I was supervised by Mary Rubin. And there, my interest in medieval commemoration began.And during my studies in London — it was a wonderful time — but I had a problem. I didn't have funding. So I moved to Germany to the University of Freiburg where I was writing — continuing writing my doctoral thesis on medieval commemoration and memory in Livonia. And after that, I had a chance to work at the National Library of Latvia, and also very exciting and interesting postdoctoral projects at the universities of Tallinn and Greifswald.IE: Wonderful. So that's interesting that your early experience in a Catholic school has brought you all the way into studying commemoration in medieval Livonia. Thanks. Thank you for sharing that.So, as I mentioned, you are the author of Remembering the Dead: Collective Memory and Commemoration in Late Medieval Livonia, which came out in November of 2023 and was also awarded the Association for the Advancement of Baltic Studies book publication subvention.It's also one of two recent monographs by Latvian historians to really be published internationally. And our colleague Una Bergmane, who also recently spoke on this podcast, published, published the other. The book examines the practices of remembering, and how those practices have influenced or had their impact on medieval Livonia, now modern day Latvia and Estonia. But I wonder if you can tell us a little bit more about that book. I gather it comes from your doctoral research — tell us a little bit more about the research that informs that work.GS: Yes, so this book, as you said, is a transformed version of my doctoral dissertation, which had a bit different title, and which I defended in 2013. And, after I finished writing the thesis, I understood, yes, I want to transform it into a book, but maybe with a bit different structure, so it took me quite a lot of time to restructure it.Though medieval commemoration of the dead had, of course, religious aims — for example, to lessen the suffering of the deceased in purgatory — I wanted to pursue the idea that the medieval commemoration of the dead was both a form of collective memory and also a social practice. As a form of collective memory, it created group self awareness of the past and thus shaped their identities.As a social practice, it created bonds between individuals and groups, and also between living and dead. I can demonstrate that by saying, for example, if someone in the Middle Ages wanted to be commemorated, the person had to have resources.IE: Yeah.GS: And resources could have been donated to a particular institution, and this institution — for example, a friary, a monastery, or a nunnery, or even a parish Church — this institution would, for example, say to some priests, you have to pray or celebrate the service, and you have to pray for a certain person. So it's a, basically it's a kind of an economy of gift exchange.IE: Yeah.GS: You're giving resources to someone to commemorate you. In my book I was looking more on groups. I was interested not so much into commemoration of individuals, because lots of research has been done in the field. For example, if some of the listeners are interested, you can look up the books on medieval memorial culture. I — rather, I was interested in that, how through the commemoration of the dead, groups were remembering their past. And this is, this is something maybe a bit different, just, looking at medieval memorial culture.Thus, in my book, I'm featuring several such groups. For example, the Church of Riga, which means the Cathedral chapter and the bishops, later archbishops. The Livonian branch of the Teutonic Order, different urban guilds and brotherhoods in Livonian cities like Riga and Tallinn. And I also was interested in — how did the collective memory shape relationships between these groups, particularly I was interested in the conflicts.IE: Mm hmm.GS: And in the case of my research, it's definitely influenced by the surviving sources. For example, in the book, you cannot read anything about how peasants were remembering the past in the Middle Ages through the commemoration of the dead, because yes, you have, you have archaeological material, but you don't have other kinds of sources, which would give some kind of a background information.Also, medieval artisan groups are not much represented. So it's a bit of — I would say it's a collection of case studies. My colleague, Marek Tamm, also partially criticized me of that, but I was interested really in the cases of the research, less perhaps painting this large landscape picture of the medieval commemoration in medieval Livonia, because I thought that's difficult to do because not many sources survive.As we know Livonia later, after the Middle Ages was a battleground between several large regional powers and many archives had burned down. And also lots of the churches have been destroyed. Also during the Reformation, altars, murals, other things involved in the commemoration of the dead have been destroyed.So, yes, it's, let's say, it's a collection of case studies looking at certain groups and how they were remembering their past in the long term.IE: Yeah, I'd like to ask you to, to talk about, a case study or two, but I wonder if you can tell us a little bit more, especially for the non-historians or people who are not really looking always at material from, from the middle ages — how do you go about finding your source material? What does that look like?GS: Particularly this research in this study, I was using all kinds of sources. Written sources. For example, you have testaments, last wills. Then you have chronicles. I was also using some books of different brotherhoods and guilds where, like, they were keeping their records and also recording how they are commemorating their dead.You have documents written down. You have necrologies. These are like calendars where you're putting the names of the dead and you know when they should be commemorated. Liturgical manuscripts, for example, missals. And you also have other kinds of sources. You have material culture. You have chalices. You have altar pieces. You have objects, tokens given to the poor in order that they know that they, that they receive alms, that they should commemorate someone.So, I was trying to use all kinds of sources. Also, last but not least, for example, the grave slabs, which are, some of them are surviving in the churches of former Livonia. So you have all kinds of sources, and I think this is what makes the study of commemoration interesting, that you can combine them. You're not just using written material, but you're trying to look on memory as something that was kept not only in one kind of media, but in numerous kinds of media.IE: Yeah. Yeah. Thank you. Yeah. In the book, I think you go into a variety of different kind of contexts, looking at elites, non elites, as you mentioned, urban and rural sort of practices, liturgical, non liturgical. We'd love to hear your thoughts on one or two of those case studies.GS: Yes, I think this book has several interesting case studies. I would just introduce a few of them. In most cases, the groups in the Middle Ages were, in fact, interested a lot in remembering their beginnings. Into remembering their origins.As most of the listeners would know, medieval Livonia was Christianized quite late. The Christianization process began only in the late 12th, early 13th century, when the missionaries and crusaders from northern Germany and Scandinavia arrived in the eastern Baltic, which we now know today as Latvia and Estonia. And it is the time when the history of two, let's say, most important institutions in the region begin, and this is the history of the Riga Church, particularly the Cathedral chapter, and the history of the Livonian branch of the Teutonic Order, and these groups in the late Middle Ages were looking back at their beginnings, and these events which took place in the late 12th and early 13th century were important for them. And also not just events, but also the dead of that age.We can say the collective memory of the Riga Cathedral chapter and Riga bishops, was not just carried by the famous and very well known text the Livonian and Chronicle of Henry, which was written around 1227, but also by Riga Cathedral itself. Riga, as a city, was founded in 1201, and then in 1211,the founder of the city, Bishop Albert, began constructing the cathedral.What do I mean, the Cathedral and its choir was memory itself — the space was the commemorative space? Before the city of Riga was founded, Livonia already had two dead bishops. The first bishop, the first missionary, Meinhard, and the second bishop, Bertolt, who was killed in a battle in 1198, just three years before the foundation of Riga.For every community in the Middle Ages, the founders were very important for their memory. So around 1229 when Bishop Albert died, or 1230, the bodies of Meinhard and Bertol were transferred from Ikšķile or Üxküll where they were buried, to the new cathedral and buried in the choir. And so we could say that in the Middle Ages, they were not just reading a chronicle, this one, for example, the Chronicle of Henry, or commemorating bishops liturgically, but also they were in contact with the graves, with the places where the bishops were buried. So it was both. A phenomenon of memory that was recorded in the texts and performed during the liturgy. And also, we can say it was a physical experience, because still, though historians are arguing about that — whether in the Middle Ages, the three founding bishops of Rīga's Church were considered to be saints — we can say that they were seen as a holy man. Maybe, yes, we can still argue about their sainthood because they were never canonized in the Middle Ages, but they were seen also as important founding figures.In the case of the Teutonic Order, it is a bit different. Spaces — maybe if we are talking about this memory of the origins or memory of the beginning — spaces are maybe not so important. More, we have textual sources showing how the Teutonic Order's Livonian branch were commemorating their death. For example, the Livonian Rhymed Chronicle — text composed around 1290 — the text has numerous references to the brethren of the Teutonic Order who had been killed during the battles against the Baltic pagans during the 13th century. Later, it's very interesting, in 14th and 15th century, we can trace numerous necrologies of the Teutonic Order, not in Livonia, but nowadays Germany, Belgium, and Switzerland, where we can see the Teutonic Order were — that they were Commemorating those men, their own brethren, killed in distant Livonia.Sometimes they were misspelling the name of Livonia. Most likely those people who were recording these records in the necrologies or commemorating these dead brethren, they didn't know where Livonia is, but still, this experience of crusading was part of the Teutonic Order's collective memory.It's also interesting that in the later times, as I was saying about the commemorative culture of the Riga Cathedral, we have some evidence of the commemoration. For example, the Missal of Riga — the sole complete manuscript from the Middle Ages that gives us a glimpse into how liturgy in medieval Riga looked like. In this missile, we can also spot several instances where we can see the curation of the Riga archbishops. Their names have been recorded. And also, this is a time when there was a conflict between the Teutonic Order and the Cathedral Chapter of Riga. Because the Teutonic Order, during the late 15th century, wanted to take control over the Cathedral of Riga, and also over the cathedral chapter, and you can see the struggle also in the commemoration, because the records are telling us that these archbishops had died, during captivity into the Teutonic Order's prison, for example.IE: Well, yeah, thank you for sharing those, those glimpses into those case studies.And, you know, when I first thought about that topic of medieval Livonia, it wasn't totally clear to me how it drew to my own interest, but I was really drawn in, even by those first few paragraphs. You know, you talk about memoria as this form of collective memory and social practice that creates groups, that shapes identities, that helps remember the past, and creates those relationships.And I was thinking about, how does that translate a little bit into today's society? You know, collective memory group identity still plays such an important role in our world, and so, I wonder — do you have any insights as to what, what your work might tell us about the Baltic nations today?GS: It is indeed difficult to link medieval history with the contemporary world.IE: Yeah.GS: But, I would say that the commemoration of the dead is a phenomenon that shows that every group, in every historical period, is remembering their dead. So we can see the commemoration of the dead as a basic form of collective memory. And, if we look to the past, we can also see conflicts that have been created by different memories. And, today we are living into the age of memory wars in, in the Baltics.IE: Yeah.GS: Let's just remember, for example, the removal of the so-called Alyosha statue in Tallinn in 2007 and the riots which began afterwards and which were also supported by Russia in numerous ways, also by cyberattacks.IE: Right.GS: And also the removal of the monument to the Liberators of Soviet Latvia and from the German fascist invaders — now I'm just quoting the official name of that monument, which was removed in Riga in 2022. So these and also early examples show us that Baltics have experienced different practices of erasing memory.IE: Yeah.GS: Also, of trying to replace the memories. If we remember that during Soviet times in Latvia and also in Estonia, numerous monuments erected during the interwar period, for example, commemorating the independence wars against, against different forces, including Soviet Russia, those monuments were destroyed in the 1940s, 1950s in Latvia and Estonia. And afterwards, many of these monuments were restored by the movements.IE: Yeah.GS: So there we can see some kinds of parallels and this is quite similar to that, what I'm trying to show in my book, long term developments of commemoration and remembering.IE: Yeah. The long tail and how, how it is, perpetually moving that collective identity. Um, maybe we can talk a little bit about your current project on Saints and Heroes: From Christianization to Nationalism. Can you tell us a little bit about that work, as well?GS: Yes. In 2021, I had a chance, together with my colleague Cordelia Heß from the University of Greifswald to revisit the question of remembering in quite different settings. So, together with Cordelia Heß and also our partners from the State University of St. Petersburg in Russia, we created a project. It was a Russian-German co-project [financed by Deutsche Forschungs Gemeinschaft]. We were working on the medieval saints and medieval heroes in the Baltic Sea region and how they have been used and later abused after the medieval times.Yes, and I have to say that when Russia's full scale invasion in Ukraine began, our cooperation was discontinued, though we continue working on our part, let's say, on our German part of the project.IE: Yeah.GS: The idea behind was really to look at these long term developments in remembering medieval figures. I can assume that many listeners know medieval heroes, for example, Joan Arc, or Emperor Barbarossa, or Charlemagne, or Scottish and Welsh rebels, William Wallace and Owen Glyndwyr, or Russian Prince and Saint Alexander Nevsky, who nowadays is abused by Putin's regime. And in the case of these all figures, you can see different ways how people have been remembering them and also using them, for example, much later in the 19th and 20th century for nation building or for creation of smaller groups. We have lots of examples — for example, in Scandinavia, that medieval saints in late 19th and early 20th century, played very important role in creating identity of Catholic groups in these countries, because let's remember that Scandinavia became Protestant after the Reformation, and then when there was this Catholic revival, many Swedish intellectuals were choosing St. Bridget as their patron and also revisiting the materials of the canonization process of St. Bridget and also living this medieval religious life during the late 19th and early 20th century.Within the project, I was working on Baltic medieval heroes. That's, for example, the master of the Livonian branch of the Teutonic Order, Walter von Plettenberg, who was a Baltic German hero in the 19th century and also in the early 20th century. I was also working on Latvian medieval kings as heroes — for example, Viesturs and Namējs. As listeners would know, those were not real kings. During the 1920s and '30s in Latvia, they were called kings, but they were just leaders of the local ethnic groups. In the case of the Viesturs and Namējs, those were Semigallians. And I wrote an article, which has been recently published, on Liv warrior Imanta, who has been mentioned in medieval sources just once, in the Livonian Chronicle of Henry, in the scene where Imanta killed Bishop Bertold, who was mentioned in this podcast earlier.And, it is, in fact, fascinating to see that in the Baltic case, not so much history writing has been important for the revival of these medieval heroes, but literature, poetry, and also drama. Those have been the main tools — in the case of Imanta, also one of the main tools has been music, a song, which has been composed at the beginning of the 20th century, using lyrics of Latvian poet Andres Pumpurs. And the result that can be read in the case of the project is a book called Doing Memory: Medieval Saints and Heroes and Their Afterlives in the Baltic Sea Region (19th–20th centuries), that has been recently published by De Gruyter. And there we have 10 contributions about different medieval saints and heroes from Scandinavia, from Northern Germany, and also Latvia, Estonia, and Finland.IE: That is really interesting to see how arts, literature, music, theater come into play in rememberings, as well. We really appreciate you taking the time to speak with us and to share this glimpse into medieval history, medieval Livonia. The book grabbed me from the very beginning. So thank you so much, for your time and for sharing your thoughts with us.GS: Thank you. It was a pleasure.IE: Thank you for tuning in to Baltic Ways, a podcast from the Association for the Advancement of Baltic Studies produced in partnership with the Baltic Initiative at the Foreign Policy Research Institute. A note that the views and opinions expressed in this podcast are those of the authors and do not necessarily reflect the official policy or position of AABS or FPRI. I'm your host, Indra Ekmanis. Subscribe to our newsletters@aabs-balticstudies.org and FPRI.org/baltic-initiative for more from the world of Baltic Studies. Thanks for listening and see you next time. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit fpribalticinitiative.substack.com

In a Christianized context, the term and idea "gospel" can become dull and lose its meaning. Here we discuss exactly what is the Gospel? What does it mean for us? And how Jesus being the center of the Gospel the best news humanity has ever received?

Culture has made many people believe you must have a happy sex life in order to be whole and fulfilled in life. The church has "Christianized" that idea, leading many to believe you are entitled to sex, especially if you're married. But countless Christian married people are finding that doesn't work out well. Author, husband, podcaster, and pastor Noah Filipiak talks with Dr. Carol on this episode about how feeling entitled to sex almost destroyed his marriage, and what he believes now. They talk about the belief some have that sex is the "prize" for getting married God's way, 1 Corinthians 7, handling one's sex drive in a God-honoring and spouse-honoring way, and more. Find Noah Filipiak on his website, Facebook, Twitter, or Instagram. Check out the Beyond the Battle community Noah facilitates. Read Noah's book Beyond the Battle: A Man's Guide to His Identity in Christ in an Oversexualized WorldNoah's sermon based on 1 Corinthians 7 Check out Dr. Carol's new book Sexpectations: Reframing Your Good and Not-So-Good Stories About God, Love, and Relationships And look around at all the supplementary resources at YourSexpectations.com. Dr. Carol loves to hear from you. You can leave a confidential message here.

Welcome to episode 148 where we discuss Valentines Day, it's possible origins and how yet another Pagan party was Christianized. We also get into the hype over Taylor Swift and whether or not this is just another script from the Cabal to distract us from reality. In the last segment we welcome our friend KC Kelsie to give us an update on the KC Chiefs Superbowl Parade Shooting and how gang violence has taken over Kansas City. Please share and enjoy the show. Follow us on Instagram Ron Lane (@ronfromnewengland) | Instagram Ron from New England (@thewickedplanetpodcast) | Instagram Tristan.A.Buckley (@tristan.a.buckley) | Instagram Twitter Rondal Lane (@ronfromne) / Twitter Kristen (@ethereal.ghost919) • Instagram photos and videos Deer and Crow

Pastor Andy Davis traces the angelic worship of Christ throughout the whole of scripture. - SERMON TRANSCRIPT- On May 21st, 1738, Charles Wesley lay seriously ill in bed fearing for his life. But as he lay there fearing for his life, he feared more for his eternal soul because at that point he had no assurance of salvation. He and his brother John, had been pursuing a religion of Christianized good works and morality. They were part of a group called the Oxford Holy Club, and they sought to earn their salvation by good works, by mission trips, by other things, but they had no assurance of salvation. They only had ever-increasing anxiety about eternal hell and destruction. For almost two years they sought this assurance. John and Charles Wesley had been on a mission trip to the New World and on the way back, they were in a serious storm with a group of Moravian believers. They saw the supernatural joy and peace and confidence even in the midst of that storm that those Moravians had. They had absolutely no fear of death, but that could not characterize the Wesleys at that point, so they began to study the religion of the Moravians who often spoke of the testimony of the Holy Spirit to the soul of a genuinely converted person. The Wesleys had seen that supernatural peace during that storm, and they longed to know it, a total freedom from death. The Moravians linked that sense of assurance to the promise in Romans 8:16, the Spirit himself testifies with our spirit that we are God's children, but they had not experienced that testimony, that assurance at all. If anything, things just seemed to get worse and worse for them until that day, May 21st, 1738 for Charles Wesley, ironically, Pentecost Sunday, Pentecost Sunday commemorating the outpouring of the Holy Spirit on the church. Charles Wesley had been fighting for his life against his illness, but also pleading with God for assurance of salvation. As he lay alone in his bed between visits by his brother John and doctors and well-meaning friends, Charles had a personal encounter with God through the out-poured Holy Spirit that changed his life forever. Assurance flooded into his soul. He felt strange palpitations in his heart, and he cried aloud, "I believe, I believe." He wrote in his journal that day, "I have now found myself at peace with God and rejoiced in the hope of loving Christ." Now his more famous brother John Wesley would soon have his own conversion experience at a prayer meeting on Aldersgate Street there in London. Though John Wesley would become the leader and driving force of the movement known as Methodism, Charles Wesley would become the movement's poet and hymn writer. He wrote over 6,000 hymns seeking to put the theology of Christianity in lyrics that illiterate people could understand easily. Seven months after his conversion, Charles Wesley was walking through the streets of London on Christmas day. The bells were ringing, celebrating the birth of Christ. He hurried home and wrote the poem that would become arguably the most celebrated Christmas song of all time, now known as Hark, the Herald Angels Sing. The original poem that Charles wrote was, "Hark! How all the welkin rings. Glory to the King of Kings." Welkin means “heavens.” A number of years later in 1753, the greatest Methodist preacher of them all, George Whitfield changed the lyrics to what we know today, "Hark the herald angels sing, glory to the newborn king. Peace on earth and mercy mile God and sinners reconciled.” That improvement is well appreciated. It's already a challenge to have one obscure word, hark meaning “listen,” and even more obscure archaic word, “welkin,” would probably have sunk him for good. The heavens were indeed ringing with the praise of angelic army the night that Jesus was born. We can obey the word “hark" to listen to their celebration only by faith. Faith in the word of God. There is a listening of the soul with the ears of faith that we must do to be able to listen to them celebrating. There's a seeing to see the incarnate Christ laying there. There's a seeing we can only do by faith, faith in the word of God. I. Angelic Worship of Christ The call to listen to the angelic praise is a doorway into my Christmas meditation with you today. I want to trace out over all of redemptive history, even before history began, angelic worship of Christ. Angelic worship of Christ. My purpose is not that we will merely hark to angelic worship of Christ, but join with them in understanding the greatness in the majesty of Jesus Christ and that God's will may be done on earth as it is in heaven through that worship. Hebrews 1 makes it plain. When God brought his son into the world, He wanted the angels to worship him. Hebrews 1:6 says, "When God brings his firstborn into the world, he says, ‘Let all God's angels worship him.’" This is an amazing statement if you think about it. It's an open claim to God of God concerning the deity of his son. The scripture makes it plain that God commands all worshiping beings, angels and humans to worship him and serve him only. Worship is reserved for God, and yet here's God calling on the angels to worship his son when He brings him into the world. That is proof that the Son of God, the birth of Jesus is a matter for worship. This is deity coming into the world, and the angels complied. "The scripture makes it plain that God commands all worshiping beings, angels and humans to worship him and serve him only. Worship is reserved for God, and yet here's God calling on the angels to worship his son when He brings him into the world. " I want to trace out more fully the history of angelic worship of the second person of the Trinity and follow it in historical order in nine steps. First, angels worship the pre-incarnate Christ. Second, angels announced the coming Christ. Third, angels celebrated the birth of Christ. Fourth, angels protected the newborn Christ. Fifth, angels strengthened Christ in his weakness. Sixth, angels announced the resurrected Christ. Seventh, angels celebrated the heavenly ascension of Christ. Eighth, angels assisted in the spread of the gospel of Christ's kingdom. And then ninth, angels will celebrate Christ's glory for all eternity. II. Angels Worship the Pre-Incarnate Christ First, angels worship the pre-incarnate Christ. Christ alone of all human beings that's ever lived, made a voluntary choice, a willing choice to enter the world as a human being. He's the only one that that is true of. He made this assertion to Pontius Pilate when He was on trial before Pilate in John 18, “Jesus said to Pilate, ‘You are right in saying that I'm a king. In fact, for this reason I was born and for this, I came into the world to testify to the truth. Everyone on the side of truth listens to me.’" In other words, "I chose to enter the world and I chose to enter the world to build a kingdom based on truth and to invite people into that kingdom of truth." That was a choice that Jesus made. He's the only human being that ever was pre-existent before He took on a human body and chose to enter the world, and that is to build a kingdom of truth. So also this statement in John 6, Jesus said, "I have come down from heaven not to do my own will, but to do the will of Him who sent me. And this is the will of Him who sent me that I shall lose none of all that He has given me, but raise them up at the last day. For my Father's will is that everyone who looks to the Son and believes in Him shall have eternal life and I will raise Him up at the last day." It is the same thing. "I chose to enter the world not to do my will, but to do the will of the Father. And this is the Father's will that I save all the elect that He has given me." Philippians 2 makes it plain that Jesus shared eternal glory with God on a heavenly throne of glory before He entered the world. He had equality with God, a radiant glory with Him. That's what Charles Wesley meant when he said, "Mild he lays his glory down, born that man no more may die." Before Jesus was born, the angels saw that glory and they worshiped him in his glory. Two key passages show this in the Old Testament, Isaiah 6 and Ezekiel 1. First, Isaiah 6:1-3 says, "In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. Above him were seraphs. Seraphs each with six wings. With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another. 'Holy, holy, holy is the Lord Almighty. The whole earth is full of his glory.'" The Lord the seraphim worshiped was Jesus. John 12:41 makes it plain that Isaiah saw Jesus' glory and spoke about him. The seraphs are angels, an order of angels, the spirit beings of the word. The Hebrew word literally means “burning ones.” They're like on fire. They're brilliant, they're bright. This lines up with the statement made of them in Hebrews 1:7 in speaking of his angels, he says, "He makes his angels winds as servants, flames of fire." The seraphim are burning ones, they're on fire, a holy fire. This fiery terminology also lines up with the vision in Ezekiel 1 of cherubim, fiery beings that could almost defy description and who move mysteriously below a throne of glory. Ezekiel 1 says this, "I looked and I saw a windstorm coming out of the north, an immense cloud with flashing lightning surrounded by brilliant light. The center of the fire looked like glowing metal, and in that fire was what looked like four living creatures." Picture a cloud that is radiant and bright and in the center of it, it's on fire, a fiery cloud. In the center of that are these four living creatures called cherubim. These cherubim have four faces and two sets of wings, and there are these high mighty, awesome glorious wheels under them. Wheels sparkling like diamonds and the cherubim move like lightning with fire flashing back and forth among them. Ezekiel 1:13-14, “The appearance of the living creatures were like burning coals of"fire or like torches. Fire moved back and forth among the creatures. It was bright and lightning flashed out of it." The creatures sped back and forth like flashes of lightning. It's energetic, crackling with energy, crackling with light and fire, and that the cherub had moved north, south, east, and west with lightning speed and whatever direction the spirit moves them. High above those cherubim sat the enthroned pre-incarnate Christ. Ezekiel 1:22 and following, "Spread out above the heads of the living creatures was what looked like an expanse, sparkling like ice and awesome like a barrier, like a ceiling. And under the expanse, their wings were stretched out, one toward the other and each had two wings covering its body. And when the creatures moved, I heard the sound of their wings, like the roar of rushing waters, like the voice of the Almighty, like the tumult of an army. When they stood still, they lowered their wings. Then there came a voice from above the expanse over their heads as they stood with lowered wings." This is awesome. They stood quiet under the voice of the one seated on the throne. There's a reverence that they have and a quietness. They lower their wings and they wait to hear him speak. They're ready to do His will. They're motionless, they're reverent. They're waiting on the voice of the pre-incarnate Christ. This is the description of that glorious throne, Ezekiel 1:26-28, "Above the expanse over their heads was what looked like a throne of sapphire and high above on the throne was a figure like that of a man. I saw that from what appeared to be his waist up, he looked like glowing metal as if full of fire. And that from there down he looked like fire. And brilliant lights surrounded him like the appearance of a rainbow in the clouds on a rainy day so was the radiance around him." This was the appearance of the likeness, of the glory of the Lord. ‘And when I saw it,’ says Ezekiel, ‘I fell face down.'" You have this angelic activity moving wheels within wheels that just defies description, and brightness and loud noise and power and then a barrier and then high above that a throne and one seated on it. That barrier represents the infinite gap between creator and creature. It's an infinite gap between God and the highest archangel and all creatures below. That gap represents that difference, the holiness of God, God, the creator over all creation. They recognize it, and they're quiet under it. Ezekiel the prophet was granted this vision of the pre-incarnate Christ on the throne of heavenly glory. This is the glory that Jesus laid aside when He entered the world and was born of the virgin and was wrapped in swaddling clothes and laid in a manger. This is the glory laid by, this is the glory you wanted back at the end of his ministry. When He said in John 17:5, "And now Father glorify me with the glory I had with you before the creation of the world,” it's a glory He deserves. A radiant display of his greatness, which He laid by. Before Christ was even born, the angels in various orders of various types worshiped and served him. III. Angels Announced the Coming Christ Secondly, the angels announced the coming Christ. The word “angel “is just a transliteration of a Greek word, which means “messenger.” Those that are dispatched with a message from God to earth. God regularly in the Old Testament dispatched angels to bring messages from God. At the time of Christ being conceived, the angel Gabriel was dispatched. The angel Gabriel told in his encounter with John the Baptist’s father, Zechariah, he said "I'm Gabriel and I stand in the presence of God." He has the honor of proximity, of closeness to the throne of God. That's Gabriel. He was sent also to the Virgin Mary with the most amazing message that any angel has ever carried to any human being. In Luke 1, he said to Mary, “'Do not be afraid, Mary. You have found favor with God. You'll be with child and give birth to a son and you are to give him the name Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David and he will reign over the house of Jacob forever. His kingdom will never end.’ ‘How will this be’, Mary asked the angel, ‘since I'm a virgin?’ The angel answered, ‘The Holy Spirit will come upon you and the power of the most high wall overshadow you. So the Holy One to be born will be called the Son of God.’" This is a message that Gabriel spoke to Mary, the deepest theology ever communicated in the pages of scripture. “Mary, you'll have a baby and the baby will have no human Father. He'll be conceived miraculously by the power of the Holy Spirit. Holy Spirit will overshadow your body and that's where this baby is going to come from. This baby will be the Son of David. He'll have a genealogy through you and also through Joseph, and he will be rightly called the Son of David. He'll be human because he is your baby and also descendant of David of the house and lineage of David. But he will also be divine because he's called the Son of God.” This is the mystery of the incarnation, the mystery of the virgin birth. It's central to our faith. Jesus Christ was born in the normal way, looked like any other human baby that was born, but He was conceived by the supernatural power of God on a virgin's body. And so this doctrine of the incarnation of Jesus as being fully God, fully man is central to the Christian faith, was initially announced by an angel, announced by an angel to Mary. The angel was also dispatched in a dream to Joseph, the guardian of that Holy Family to give him a different version of the same message. Matthew 1, “Joseph, Son of David, ‘Do not be afraid to take Mary home as your wife because what is conceived in her is from the Holy Spirit. She'll give birth to a son and you are to give him the name Jesus, because he will save his people from their sins.’ All this took place to fulfill what the Lord had said through the prophet. The virgin will be with child and will give birth to a son and they will call him Emmanuel, which means God with us.” The angelic message to Joseph concerning this baby's mission is a little bit different, but easily harmonizeable to Mary.’s The child born is going to reign on a throne forever. To Joseph, He's going to save His people from their sins and we know that that's by His death, His bloody death on the cross, but the theology of the essential nature of who this baby is is the same. I mean fully God, fully man is wrapped up in the word Emmanuel, “God with us”, conceived in a human mother by the power of the Holy Spirit. The angels were dispatched to carry this message and the theology of Jesus Christ to Mary into Joseph. IV. Angels Celebrate the Birth of Christ Third, angels celebrated when this baby was born, they were there to celebrate the birth of Christ. This is the most famous angelic involvement. Angels were sent to Bethlehem the night that Jesus was born, and they were sent to worship Him. This is the direct and obvious fulfillment of God's command in Hebrews 1:6, when God brings his firstborn into the world, He says, "Let all God's angels worship Him." They came to do that in direct obedience to the command of God. First an angel, a single angel, is dispatched to the shepherds on the hills outside Bethlehem, as we’ve already heard. “There were shepherds living out in the fields nearby, keeping watch over their flocks. At night, an angel of the Lord appeared to them and the glory of the Lord shone around them and they were terrified. But the angel said to them, "Do not be afraid. I bring you good news of great joy that will be for all the people. Today in the town of David, a savior has been born to you. He is Christ the Lord. And this will be as sign to you. You'll find a baby wrapped in cloths and lying in a manger." Again, angels are given a role of dispensing theology to human beings. But this time it's simple working-class shepherds who are just out there at night watching over their flocks in the hills surrounding Bethlehem. Suddenly an angel comes with heavenly glory, a radiant display. This is one of the key texts for me. Understand that glory involves sometimes physical light, a radiant display. And so it is. This angel came with the glory of the Lord that shone around there at night, and it caused instant terror. The angel gives the message that Christ the Lord is born in Bethlehem. He is Christ, He is Lord, He's Savior. These terms are initially understandable. They immediately take root in the heart of any believer, but they will take all eternity to unpack in their fullness. The shepherds understood these words. The simple proof of the angel's words was the oddity of seeing a baby wrapped and laid in a feeding trough for animals. That's highly unusual. So when you go down and you see this baby wrapped up in swaddling clothes, that will be a sign that our words are true. “Then suddenly a huge multitude of the heavenly host appears. A great company of the heavenly host appeared with the angel praising God and saying, "Glory to God in the highest and on earth, peace to men on whom his favor rests." This must have been what Charles Wesley and George Whitfield had in mind when they wrote, “Hark, the herald angels sing, glory to the newborn King." God told them to do it. It says, "Let all God's angels worship Him,” and they did it with gladness and with powerful voices. I want you to understand a word that is easy to misunderstand and that is the word “host.” I asked some people earlier this week, "What is a heavenly host?" And they said, "Well, when you host somebody, you're opening up your home, you're welcoming them." Friends, that is not what host means here. It's not like the angels are saying, "Hey, you all come." I know I'll never say it like you guys do, "Y'all come," saying, "I want you to come and enjoy." That's not what's going on. It's not what the Greek word means. The Greek word is “stratia”, which is a military term. This is an army, a huge army. Imagine how that would've looked to us rebels against heaven to have a heavenly army arrayed in military weaponry surrounding us. It really would be terrifying. It's not a choir of angels, it's an army of angels. If you want to see the kind of damage they can wreak on planet Earth, read the Book of Revelation. The kind of damage that they wreak gladly when God tells them to do it, pouring out wrath on the ecology and on the people of Earth before the Second Coming of Christ. It's an heavenly invasion. But not that night, though they could have done that kind of damage because we all deserved it. We're all rebels against the throne of God. They were there to celebrate the birth, effectively, of our and God's champion who came to fight on our behalf. They're there to celebrate as He went forth, as David did in the day when he defeated Goliath. He is the representative of heaven and of us, the people of God to fight our battle for us. They're there to celebrate, and there's lots of them. It's not a little, it's a huge army. They're not there to invade rebellious Earth and destroy it like we all deserve, but they're there to proclaim, "Glory to God and peace from God to those on whom his grace or his favor rests." That's the message. This is the same army of angels that will be dispatched in waves in Revelation to destroy all sinners at the end of the world. But at this point they're there to celebrate the birth of the Savior forth. V. Angels Protected the Newborn Christ God also dispatched an angel to warn Joseph in a dream to flee the murderous King Herod and his killing soldiers. Matthew 2, “After Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt and said, ‘Get up, take the child and his mother and go to the Land of Israel for those who are trying to take the child's life are dead.’ So he got up and took the child's mother and went to the Land of Israel. But when he heard that Archelaus was reigning in Judean places, his father Herod, he was afraid to go there having been warned in a dream. He withdrew to the district of Galilee and went and lived in a town called Nazareth.” An angel was dispatched to Joseph in a dream to say, "Get up and take the child and his mother and flee to Egypt. Stay there until I tell you." They escaped just in time before the soldiers came and killed all the boy babies two years old and under. Then later, once Herod was dead and the danger had passed, the angel came and told Joseph to bring the child back. Certainly angels protected Joseph and Mary and baby Jesus at that point, but I'm certain that angels protected Jesus throughout the 30 years that He was growing up. The demons knew who He was. Satan knew who He was, and yet He lived a normal upbringing. He grew in wisdom and stature and favor with God. When He grew up, He was a carpenter. When the time came, He was revealed out of obscurity by John the Baptist. But in all of that, there must have been a wall, an angelic wall of protection, around Jesus as He was growing up. Revelation 12 depicts the devil as a dragon ready to devour the male child who will rule over all the world the moment it was born, but he couldn't do it. VI. Angels Strengthened Christ in his Weakness Fifthly, during Jesus' life on earth, He was subjected to all the same weakness that we are— pain, weariness, hunger, thirst. At two key moments in Jesus' weakness, his physical bodily weakness, angels were dispatched to strengthen the King of angels. First, after his temptation by the devil in the desert. In Mark 1:13 it says, "He was in the desert forty days being tempted by Satan. He was with the wild animals and angels attended him." It's an amazing thing how Jesus, the infinite King of glory, was so weakened by his fasting that God had to send angels to keep him alive and to feed him out in the desert. Second, in his agony in Gethsemane, in Luke 22 it says, "An angel from heaven appeared to Him and strengthened Him and being in anguish, He prayed more earnestly and His sweat was like drops of blood falling to the ground." We cannot fully understand what was happening in Gethsemane as Jesus was fully aware that He was about to drink the cup of God's wrath in our place on the cross and to shed His blood in our place. God, I believe, mysteriously revealed to Jesus' human mind what it would be like to be under the wrath of God and it just about killed Him, dropping Him to the ground, and He was growing faint. An angel was dispatched in some mysterious way to strengthen Him to survive that moment in Gethsemane as great drops of blood were pouring from His face. It is a marvelous and an amazing thing that this infinite King of glory needed help, physical help from angels at those two times. VII. Angels Announced the resurrected Christ After Jesus' death on the cross and his resurrection from the dead, angels were sent from heaven to tell his followers that Christ had risen just as He had predicted. In Matthew, an angel came down and rolled back the stone and sat on it. I've always loved that picture. He's very comfortable in the presence of Roman soldiers. He's not afraid of them at all. They're terrified of him and he just easily rolls a massive boulder and sits on it. It's just a beautiful picture. But he's there announcing the resurrection. The same thing in John's Gospel. You have two men dressed in white sitting in the empty tomb where Jesus' body had been. One at the head, the other at the feet. In Luke's gospel, the same thing as women went to finish the burial rituals that had been hurried because the Passover was coming. It says in Luke 24, "Suddenly two men in clothes that gleamed like lightning stood beside them. In their fright, the women bowed down with their faces to the ground. But the men said to them, 'Why are you looking for the living among the dead? He is not here. He has risen just as he said.'" Angels are not usually dispatched to proclaim the facts of the gospel of Christ's death and his burial and his resurrection, though they would do an amazing job, ordinarily not. But here at the very beginning of the spread of the Gospel, after the resurrection of Christ from the dead, angels are dispatched to tell his immediate inner circle of followers what had happened. VIII. Angels Celebrated the Heavenly Ascension of Christ Seventhly, angels celebrated the heavenly ascension of Christ. After Christ rose from the dead, He spent forty days with His disciples, giving them many convincing proofs that He was alive.He was training them and teaching them and getting them ready for the spread of the Gospel worldwide to the ends of the Earth. After that, after He had given all of that proof, at the end of that time, forth days, He ascended from the surface of the Earth up through the sky, through the clouds, and ultimately into the heavenly realms. The Book of Hebrews tells us that He passed through the heavens, plural, through circles of heavens, so higher and higher. First, the atmosphere, and then beyond all the physical realms of heaven, what we call sky and outer space and beyond that into the circles of heaven, the heavenly spheres of existence in the spiritual realm. He passed through all that. The author of Hebrews gives us the language of passing through, and the scripture reveals that as He did, the angels celebrated his passing as a triumphant conqueror. In Psalm 47, it says, "God has ascended amid shouts of joy and the Lord amid the sounding of trumpets, sing praises to God, sing praises, sing praises to our King, sing praises." It's a marvelous picture we get of the angels celebrating the accomplishment of the life, the death, and the resurrection of Christ. I also think it's interesting the angels were dispatched to tell the disciples to move along now and get on with their lives as they're standing there outside Jerusalem with their heads craning up, looking and waiting for the Second Coming of Christ 2000 years ago. God sent two angels to say, "Time to move along." “They were looking intently up into the sky as He was going when suddenly, two men dressed in white stood beside them. Men of Galilee, they said, ‘Why do you stand here looking into the sky? This same Jesus who has been taken from you into heaven will come back in the same way you've seen Him go into heaven.’” IX. Angels Assisted the Spread of Christ's Kingdom Eighth, as I just said, Scripture does not assign to angels the work of evangelism and missions. The ministry of reconciliation has been entrusted to us, the followers of Christ. That's our job. It is our work to go to the ends of the earth and to proclaim the gospel. As the scripture says, "How beautiful are the feet of those who bring good news?" But it's not angels that do it. However, angels have consistently assisted that spread as they were dispatched from heaven to do. For example, in Acts 8, an angel working along with the Holy Spirit told Philip the Evangelist where to go so he could proclaim the Gospel to an Ethiopian eunuch. We can see angels dispatched to guide evangelism and missions in Acts 8. So also God dispatched an angel to rescue Peter and the Apostles from prison in Acts 5, and also Peter from prison in Acts 12, causing chains to fall off and making the twelve soldiers guarding him to fall into a deep sleep. Also an angel is dispatched to Cornelius the centurion, to tell him to send men to Joppa to find a man named Peter who would bring a message by which he and all his household would be saved. The angel was not dispatched to give the message. He could easily have done it, but instead to send messengers to get Peter to come and do it. So it was angels that did that. "The ministry of reconciliation has been entrusted to us, the followers of Christ. That's our job. It is our work to go to the ends of the earth and to proclaim the gospel." In heaven, we're going to find out throughout thousands of years of redemptive history, how active the angels have been in the spread of the Gospel from Jerusalem through Judea and Samaria to the ends of the earth. As the author of Hebrews says in Hebrews 1:14, "Are not all angels ministering spirits sent to serve those who will inherit salvation?" They have helped the spread of the gospel for 2000 years. X. Angels Will Celebrate Chris’s Glory for All Eternity Ninth and finally, angels will celebrate Christ's glory for all eternity. As I said before Christ was born, angels worshiped and celebrated all along. As redemptive history has unfolded, we are told that angels were learning. "They long to look into these things," Peter tells us. 1 Peter 1:12, “Even angels long to look into these things.” They weren't omniscient. They didn't know where all this was heading. They were learning as events were unfolding. As we see for example in Daniel 12, one angel asks another angel about timing and timetable. They don't know when the timing is going to be for all of these things. They're eager to learn, and they are learning as events unfold on planet Earth. As those events unfold, they celebrate them, like the birth of Christ. They're celebrating. It's not like they didn't know it was coming, but now it's broken into history and they are celebrating. They're tracking events unfolding, and they're learning and they're celebrating with pure hearts. I believe that they're going to celebrate when all is said and done for all eternity. They're going to celebrate what was done to rescue a multitude of sinners from every tribe and language and people and nation. They're going to celebrate what God has done through the second and the third person of the Trinity. By the working of Jesus' bloodshed on the cross, by His resurrection and by the outpouring Holy Spirit on the people of God, the spread of the Gospel, the angels are going to celebrate every detail of what happened for all eternity. In Revelation 5:11-12, it says, "Then I looked and I heard the voice of many angels numbering thousands upon thousands and 10,000 times 10,000, 100 million angels. They encircle the throne and the living creatures and the elders. And in a loud voice they sang, ‘Worthy is the lamb who was slain to receive power and wealth and wisdom and strength and honor and glory and praise.’" So there's 100 million angels celebrating the Slain Lamb, who by his blood rescued people for God. Just as it said earlier, "You are worthy because you were slain and with your blood, you purchase people for God from every tribe, language, people and nation." You're going to celebrate that, that radiant glory for all eternity they're going to celebrate. We wouldn't even know about it except that God had dispatched an angel to John to write the Book of Revelation. As it says in Revelation 1, "The revelation of Jesus Christ, which God gave Him to show His servants what must soon take place. He made it known by sending His angel to His servant John." An angel was entrusted with the Book of Revelation to bring down to John and the island of Patmos. Then He says, at the end of Revelation 22:16, “I, Jesus have sent my angel to give you this testimony for the churches. I am the root and the offspring of David, and I'm the bright and morning star." Angels will be worshiping and celebrating Christ's victory at the cross for all eternity. Revelation 7 says, "After this, I looked and there before me was a great multitude that no one could count from every nation, tribe, people and language standing before the throne and in front of the lamb. They're wearing white robes and holding palm branches in their hands and they cried out in a loud voice, 'Salvation belongs to our God who sits on the throne to the lamb.'" The next verse, "All the angels were standing around the throne and around the elders and the four living creatures, they fell down on their faces before the throne. And they worship God saying, 'Amen. Praise and glory and wisdom and thanks and honor and power and strength be to our God forever and ever. Amen.'" The angels are celebrating a redemption they didn't need. It wasn't for them that Christ became incarnate. Surely it is not angel He helped but the sons of Abraham, us, flesh and blood, and yet the angels are celebrating with every bit as much joy as if it had been them. They're going to celebrate it for all eternity. So what about you friends? What about you? We here at First Baptist Church do not believe in a secular Christmas. We believe in Christ at the center of it. We want to join in that angelic worship and celebration. We want to see who this child is, this incarnate son of God, and we want to join the angels in celebrating. What about you? What about you? I understand at Christmas time it's a time for people to go to church maybe with family and friends. My desire is that there'd be no person listening to my words today, who would be in a lost, dying state. All you have to do is hear all of this truth that you've been listening to of who Jesus is, of why He came. Of what He did at the cross and of how God raised him from the dead, and understand it is by simple faith in that story that you will be forgiven of your sins. There is no reason for anyone in this room to end up perishing eternally. To be terrified when that army does invade and punishes the rebels who never would yield to God and to Christ. There's no reason for that. All you need to do is cross over from death to life is simply listen and hear like, "Hark, the herald angels sing." What are they singing? "Glory to the newborn King." See this incarnate deity laying there. See in that, your own salvation. If you are already a Christian, I want to wish you all a wonderful merry Christmas. You're going to enjoy time with your family tomorrow, but as you do so, let's bring Christ right into the center of that time. I don't know what your traditions are, what your habits are, but in our family, we love to read scripture as part of our celebration, to talk about the actual facts of the birth of Christ, of the gospel. Choose some Scripture and read it together with the people that you're with. Make Christ the center of your celebration. Close with me now in prayer. Father, we thank you for this time of year in which we get to focus on a vital detail of our Christian faith, and that is the incarnation of Christ, the giving of the God man, the birth of Jesus as the savior of the world. We needed Christ. It was a rescue mission. As the angel said to Joseph, "You'll give him the name Jesus, because he will save His people from their sins." Lord, we need that. We thank you. I pray, oh Lord, that you would be working deeply in the hearts of people who hear this message that they would believe and trust and follow you. And for all of us who years ago did, Lord pray that you'd renew our faith and help us to celebrate as the angels did In Jesus' name, Amen.

Rob Reiner, known for his role as “Meathead” in the 1970s sitcom All in the Family and for producing movie classics like The Princess Bride, recently announced a new documentary he helped produce about the dangers of Christian Nationalism. According to Reiner, opposing abortion and the LGBTQ agenda are central tenets of Christian Nationalism. Several evangelicals, current and former, are featured in the documentary.  It's always strange when a non-Christian explains to Christians what is and what is not true Christianity. Even stranger is when professing Christians who have abandoned Christian moral teaching about creation, sex, and marriage—as is the case with a few of the experts interviewed—are asked to define Christian faithfulness. All of this means that believers need to have a better understanding of this contentious idea, which has gotten so much attention in recent years.   A helpful place to start is to understand the place of nations in the Christian concept of the world.  The first use of the Hebrew word for “nation” appears in Genesis 10 in a listing of nations that descended from the sons of Noah. It's notable that this first reference comes before the Tower of Babel, when God created more nations by confusing the languages and scattering people across the Earth. Nations, it seems, were part of God's plan for humanity even before the rebellion at Babel. And, in that story, the dividing into tongues and scattering of people is described more as an act of mercy than judgment, to prevent humans from doing all that was possible as one people.  In Genesis 12, God tells Abram that his descendants would become a great nation, and that, through them, all the nations of the world would be blessed. The Old Testament frequently refers to the Jewish people as a nation and uses the same word to describe the kingdoms and empires around them.  In the New Testament, ethne, the Greek word for “nation,” most famously appears in Jesus' instructions to make disciples “of all nations,” which is a fulfillment of God's original promise to Abraham. Also interesting is that in the New Testament, language about nations seems to exclude “empire.” Though ethne can be translated either as “people group” or “nation,” the two are related. Historically, the word “nation” referred to a relatively homogenous group, ethnically, culturally, and linguistically. Each kingdom of the ancient world mostly consisted of people of a single nation. Thus, ethne can refer to a people group within an empire, but not to empires themselves which contain multiple nations.  Nations are also present in biblical descriptions of the coming Kingdom. So, it seems that something of the nations will survive into eternity. For example, Micah 4:2 says:  Many nations shall come, and say: “Come, let us go up to the mountain of the Lord,     to the house of the God of Jacob, that he may teach us his ways     and that we may walk in his paths.” For out of Zion shall go forth the law,      and the word of the Lord from Jerusalem.  Also, Revelation 21:24 says that “by the light [of God and of the Lamb] will the nations walk, and the kings of the earth will bring their glory into it [the New Jerusalem].”   Of course, because human beings are fallen, everything humans build is susceptible to sin, including nations. Just as sins characterize our lives as individuals, certain sins dominate nations, corrupting their cultures. And, just as humans must be cleansed of sin to enter the Kingdom, so must nations be cleansed from sins to have any place in the New Heavens and New Earth.  The high views that J.R.R. Tolkien and C.S. Lewis held of ancient northern European culture show up in their tales of Narnia and Middle Earth. They believed virtue could be found, but they also recognized the evils of Norse paganism. Thus, they argued for a recovery of a “northernness” cleansed of its paganism and Christianized by the Gospel.  All that the cleansing of nations entails isn't clear, but the result is beautifully described in Revelation 7, where “a great multitude that no one could number, from every nation, from all tribes and peoples and languages” join together in worshipping the Lamb. This confirms that, at least to some degree, our nationality will accompany us into eternity. Rather than homogenizing us, God's Kingdom will be a glorious mosaic of people of different races, ethnicities, and nations. This makes sense given that God delighted in the diversity of His creation.   Of course, all good loves, including love of spouse, child, family, community, or culture, can be disordered and even idolatrous. Nationalism becomes idolatry whenever love of nation devolves into an excessive or uncritical devotion, is confused with the Kingdom of God, justifies evil, or engages in a partiality that treats citizens of other nations as less worthy of love or justice or charity. However, the idea that nations should be defined, self-governing, morally upright, and the immediate object of Christian stewardship is not idolatry.    Christians are called to steward the nations they are in. After all, our nations are the most obvious aspect of the time and place in which God has placed us. What all nations have in common is that Jesus rules over them all, and no one in heaven or earth will usurp His authority.  This Breakpoint was co-authored by Drs. Glenn Sunshine and Timothy D. Padgett. For more resources to live like a Christian in this cultural moment, go to breakpoint.org.  Revised from a Breakpoint published on March 9, 2022 

I explore the evolution of ancient Greek Hekate the cthonic goddess of sorcery into the Christianized pagan holidays of Rome itself evolved into the British and American cultures in the form of ghost stories and symbolism.

Scripture Reading: Acts 2:37 - 2:47 37 Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?” 38 Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 40 With many other words he testified and exhorted them saying, “Save yourselves from this perverse generation!” 41 So those who accepted his message were baptized, and that day about 3,000 people were added.42 They were devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. 43 Reverential awe came over everyone, and many wonders and miraculous signs came about by the apostles. 44 All who believed were together and held everything in common, 45 and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need. 46 Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts, 47 praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved.Main ThemesTHE RESPONSERepentanceThe crowd is persuaded by Peter. Contrite over killing their own graciously God-given king, the crowd asks what to do. Peter summons them to repentance, as in the prophets, and to call on Jesus' name in a baptism involving such repentance. God's promise to them is the Holy Spirit. The biblical prophets summoned Israel to “turn” or “return” to the Lord. Similarly, in Acts 2 individuals need to turn from wickedness to righteousness, that is, change their lifestyle. Early Judaism heavily emphasized the value of repentance.The crowd is described as having a deep emotional response to Peter's message (“struck to the heart”), producing a favorable behavioral response. We need not assume exaggeration on Luke's part. He provides two other occasions where, by contrast, the emotional response provoked deadly hostility (Acts 5:33; 7:54). I think that we are so used to our current Christian world, we simply assume that joining a religious movement involves repentance. This was not the case at the time (and it is not the case today with many non-Abrahamic religions). Gentiles did not speak much of moral repentance in light of religion. Joining a new mystery cult simply supplemented one's previous religious experience.Because God's “kingdom” was his reign, those who turned to embrace his reign were accepting a new king. Genuine faith in Jesus as Lord requires acknowledgment of his lordship and beginning to adjust to its practical demands.BaptismJust as John the Baptist preached a baptism symbolizing repentance, so now does Peter. Jewish people traditionally applied immersion baptism only to Gentiles (more on this later). Peter here demands a conversion no less radical than that of a Gentile converting to Judaism, but from members of his own people who must likewise turn to Israel's God and the divinely appointed king, Jesus. After reading this passage in acts, we might ask: Is forgiveness tied to baptism or repentance? Are both required? “Forgiveness of sins” is explicitly associated especially with repentance in Acts and in Luke. Most importantly, Jesus' final command to the disciples in the Gospel of Luke was that of preaching repentance.Then he opened their minds so they could understand the scriptures, and said to them, “Thus it stands written that the Christ would suffer and would rise from the dead on the third day, and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And look, I am sending you what my Father promised. But stay in the city until you have been clothed with power from on high.” Luke 24:45-49One could debate to what extent forgiveness of sins is also associated with baptism (i.e., the act of baptism itself as distinct from repentance). Some of the arguments are based on the grammar of the text we just read. Those arguments are complex and, frankly, beyond me. Besides, grammar alone is hardly dispositive of the issue. If we surveyed texts in Luke and Acts relating to forgiveness, we would find that forgiveness is more often associated with repentance than baptism, and repentance is never missing when baptism is mentioned with forgiveness of sins. Nevertheless, we cannot ignore the fact that for Luke baptism is not dissociated from repentance. At least under normal circumstances, one does not separate the two.As I remarked above, we live in such a Christianized age, we are not surprised by facts that ought to surprise us. The fact that Jesus' followers used baptism as the initiation rite is actually quite unexpected. Ritual lustrations were common throughout the ancient world. Various temples had their own rules mandating ritual purity. The early Jewish practice of ritual washings was widespread long before the time of the Jesus movement. Christian baptism seems a bit different, though. John's baptism in the Synoptic tradition was initiatory and eschatological, a baptism of repentance in light of the coming kingdom of God. The Qumran community practiced initiatory baptism, but unlike for early Christians, the initial baptism at Qumran was apparently viewed only as the first among many. The closest Jewish parallel to John the Baptist's and early Christian baptism was proselyte baptism, a specific and extremely potent form of ritual purification. Proselyte baptism provided a clear, symbolic line of demarcation between a proselyte's Gentile past and Jewish present, much like the baptism suggested in Acts.In Jesus NamePeter calls his audience to be baptized in Jesus' name. Jewish people were known for “calling on the Lord's name,” and the more specific application to Jesus would be striking. (Again, this reveals a high Christology.) But what does the phrase mean? Baptism “in Jesus's name” distinguishes this baptism from other Jewish immersion practices noted above, with respect to its object. That is, it clarifies the convert's new allegiance.We should also note that for Luke, baptism in Jesus's name does not involve a ritual formula uttered over an initiate but the new believer's calling on the name of Jesus. In Luke's writings, the verb to baptize (βαίτίζω) appears in both passive and active forms. However, in the formula “in the name of Jesus,” it appears only with passive uses of the verb. Put simply, I do not baptize you, you are baptized. This indicates that the formula has to do with receiving rather than giving. This is not to argue that early Christians would not have cared who supervised baptisms. The Promise of the SpiritLuke recalls earlier teachings about the Spirit through his terms “gift” and “promise.” By noting that the promise is for others, he makes the proper response for the present crowd (namely, repentance and baptism in Jesus's name) and the gift of the Spirit paradigmatic for all subsequent believers. By alluding to “far-off” Gentiles by way of Isaiah's language, Luke also reiterates the promise of the Spirit for the Gentile mission. By concluding that the gift was available to “as many as God calls,” Luke clearly echoes the end of Joel 2:32, completing the quotation interrupted in Acts 2:21.It will so happen thateveryone who calls on the name of the Lord will be delivered.For on Mount Zion and in Jerusalem there will be those who survive,just as the Lord has promised;the remnant will be those whom the Lord will call.SUMMARY AND EXHORTATIONVerse 2:40 (“[w]ith many other words he testified”) probably means that Luke skips through many supplementary proofs and arguments provided by Peter. Instead, Luke's narrative moves quickly to the final exhortation and emotional appeal: “Save yourselves!” This restates briefly the speech's central idea. The immediate referent of “save” here is Joel's prophecy in Acts 2:21: whoever calls on the Lord's name will be saved. Therefore this salvation at least includes deliverance from God's eschatological wrath and destruction, available through Christ. For Peter's hearers to save themselves from the generation's wickedness was not, as some later Gentile Christian interpreters would have it, a summons to leave Israel and their Jewishness; rather, it was a summons to leave their rebellion against God, like a repeated prophetic summons to Israel in the Old Testament.Peter's term γενεά (genea) means here a temporal “generation,” not (as some would interpret it) “race” (γένος). By calling the generation crooked here, Peter is appealing to the Old Testament, particularly Deuteronomy 32:5. Peter's point is an exhortation not to harden their hearts as their ancestors did in the wilderness.Peter thus continues the preaching tradition followed by John the Baptist, underlining the continuity of salvation history and of the saving message.3,000We discussed baptism earlier, so I will not discuss the religious significance of 3,000 people being baptized. Nevertheless, we should briefly consider the mechanics of this. Could so many people even be baptized in a day? (The text could easily be understood to mean that 3,000 came to believe in Jesus, regardless of whether the actual baptisms would have taken several days to perform. But let's assume the harder, albeit simpler reading of the text.) To accommodate the thousands of worshipers the temple hosted daily, the Temple Mount had plenty of baptismal pools. Even the Roman historian Tacitus was familiar with the claim that the temple held many pools.“Baptizing” in this period involved mainly supervision while the people coming for purification immersed themselves. Like John the Baptist, the disciples could have supervised mass baptisms, without having to physically lay hands on each person. Once verbal instructions were issued, mass immersions in response to Peter's command could have occurred.One more question: is 3,000 converts in one day a believable number? At feast times such as Pentecost, Jerusalem could host as many as half a million people, with an estimated thirty thousand from the Diaspora. The Temple Mount was large enough to hold tens of thousands at one time, perhaps up to four hundred thousand (according to some of the larger estimates). Even if some of these estimates are too high (although they might be correct), thousands of hearers and a rapid mass movement of three thousand conversions are not at all implausible.Another reason to believe Luke's account of converts is that Luke seems quite honest about audiences' reactions to hearing the gospel. After each sermon in Acts, Luke reports people's acceptance or rejection (2:41; 4:4; 5:33; 7:54; 8:6, 36;10:44; 13:44, 48-50; 17:32; 22:22; 28:24, 29). Reporting rejections does not seem to fit a false narrative of ineffable success.The First ChurchVerse 42 begins a summary section describing the Jerusalem community of disciples, or what I may refer to as the first church. Before we discuss whether this first church is meant as a model for the rest of us, let's just focus on the text. What is the community engaged in? Prayer, learning from the apostles, signs, eating together, and sharing of possessions. Let's discuss these in further detail.SummariesAs a quick side note, what do I mean by a summary section? Speaking of situations in broad terms (i.e., summarizing) is typical of ancient historiographical works that were based on research and the use of sources. In other words, here Luke condenses a wider collection of information than he can afford space to narrate.The Ideal CommunityIn the ancient world, just like today, tales and dreams of ideal communities that shared all possessions were not unusual. The language employed by Luke is reminiscent of Hellenistic language for the ideal community. However, Luke and his audience are probably not thinking of Gentile sources. Instead, there is a nearly unmistakable connection between this first church and the Old and New Testament emphases on caring for the poor. For example, recall a passage like Deuteronomy 15:7-11:If a fellow Israelite from one of your villages in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition. Instead, you must be sure to open your hand to him and generously lend him whatever he needs. Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude be wrong toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the Lord against you, and you will be regarded as having sinned. You must by all means lend to him and not be upset by doing it, for because of this the Lord your God will bless you in all your work and in everything you attempt. There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land. Deuteronomy 15:7-11Consider also the following verses in Deuteronomy:One must not take either lower or upper millstones as security on a loan, for that is like taking a life itself as security. Deuteronomy 24:6When you make any kind of loan to your neighbor, you may not go into his house to claim what he is offering as security. You must stand outside and the person to whom you are making the loan will bring out to you what he is offering as security. If the person is poor you may not use what he gives you as security for a covering. You must by all means return to him at sunset the item he gave you as security so that he may sleep in his outer garment and bless you for it; it will be considered a just deed by the Lord your God.You must not oppress a lowly and poor servant, whether one from among your fellow Israelites or from the resident foreigners who are living in your land and villages. You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the Lord against you, and you will be guilty of sin. Deuteronomy 24:10-15There are countless verses about helping the poor in the Psalms. Broadly speaking, the psalmists express the idea that the one who helps the poor will be blessed (e.g., Psalm 41:1-2). Jesus spoke repeatedly about helping the poor and about their blessings to come.So, this first church is surprising and unsurprising. Surprisingly, it describes a nearly unbelievable setting filled with love and generosity. Unsurprisingly, this has been the goal Moses, the Prophets, and Jesus spoke about. One could hardly expect otherwise.If one believes that Pentecost was a sort of reversal of the curse at Babel, then the church's unity in these verses builds upon that reversal. TeachingThe apostles' teaching provides a crucially important link to Jesus' ministry. The early church devoted itself to the apostles' teachings, which is to say they devoted themselves to Jesus' teachings passed on by the apostles. Luke is emphasizing the continuity between the mission of Jesus and his church.What might this teaching have looked like? Moral teaching was not unusual in the ancient world. For example, we could picture the lectures in a philosophic schools. However, considering the Jewish background of the apostles and other (approximately 120) Jesus' followers that received the Spirit during the Pentecost miracle, the teaching probably looked like the Midrashic exposition familiar in the synagogues. Or, put even more simply, it would have looked like Peter's speech: lessons and admonitions expanding on scriptures.Fellowship (Koinōnia)The first church engaged in “fellowship,” the Greek word being koinōnia (κοινωνία). I mention this bit of Greek trivia because the Greek word often appears in churches and Christian college campuses to describe events and meeting places. It has become part of the modern Christian lingo. The word means exactly that, a partnership, community, or “sharing in” something. The term can refer to the sort of harmony created by shared purpose and working together. In a commercial context, the word could mean sharing profits.In light of early Christian teaching, much like sharing possessions, fellowship is not a surprising fruit of Pentecost. Remember what we read in the Gospel of John when Jesus prays for the believers:“I am not praying only on their behalf, but also on behalf of those who believe in me through their testimony, that they will all be one, just as you, Father, are in me and I am in you. I pray that they will be in us, so that the world will believe that you sent me. The glory you gave to me I have given to them, that they may be one just as we are one—I in them and you in me—that they may be completely one, so that the world will know that you sent me, and you have loved them just as you have loved me. John 17:20-23In verse 46, we read the believers met by common consent. The term translated as such is rare (appearing nowhere else in the New Testament or Septuagint). Although I do not want to read too much into it, I think it does show a strong form of unity.Breaking BreadIn the text, breaking bread and fellowship are side by side, giving the impression that fellowship included sharing meals. We may surmise that these common meals were at the expense of those who were sharing their possessions—those who could afford the food. More importantly, what do we mean by breaking bread? Certainly our modern experiences with the Eucharist or Lord's Supper (the wording will change depending on the Christian tradition) affects how we read this passage. We should, however, keep in mind that, as the most basic staple, “bread” could easily stand for food in general. The passage is probably conveying the idea of eating together, not exclusively the breaking of literal bread. Recall the original Lord's Supper (Luke 22), in which bread and wine were shared, but just like they were shared at other meals. They were notable components in a meal involving many other components. If anything, the bread and wine were special in the fact that they were not—they were the most basic and always-present elements of Jewish meals.One could read the text to say that the early Christians were simply taking bread together, like the sacrament with which we are so familiar. That is not the most likely reading. (I am not trying to make a broader point about the sacraments. I am simply trying to clarify what the text means.)As we read this text, we should remember that a host who shared a meal with guests was thought to have formed a bond of relationship that was not taken lightly. Providing food and partaking of what was provided were important social obligations. To eat with someone was, at least to some extent, to befriend them. Considering that this early church was made up of people from all over the known world, and rich and poor, this sharing of meals was nothing short of revolutionary.Prayer and WorshipPrayer was the prelude to Pentecost, but it did not stop there. At the end of chapter 2, we see that prayer is a continuing part of the Christian community life.On a related note, we find that they praise God together. The word Luke uses for praise is found many times in the Septuagint. It is almost always associated with praise carried out in the temple. Consider, for example:They brought the ark of God and put it in the middle of the tent David had pitched for it. Then they offered burnt sacrifices and peace offerings before God. When David finished offering burnt sacrifices and peace offerings, he pronounced a blessing over the people in the Lord's name. He then handed out to each Israelite man and woman a loaf of bread, a date cake, and a raisin cake. He appointed some of the Levites to serve before the ark of the Lord, to offer prayers, songs of thanks, and hymns to the Lord God of Israel. 1 Chronicles 16:1-4What did that early worship look like? Again, considering the background of most of the people involved, it probably looked like (not necessarily the same as) the Jewish liturgy and reading of the Psalms. Nevertheless, early Christians would have rejected the idea that the Jewish liturgy in the temple was the required or even best way to pray and worship.SignsIn verse 43, we have one of many miracle summaries in Acts (e.g., 5:12; 8:7; 19:11-12; 28:9). We are also told how people reacted. “Reverential awe came over everyone . . . .” In the Greek, the imperfect tense is used. Awe (or fear) was coming over everyone. This suggests a continued phenomenon rather than a one time event.What is this “awe” or, literally, “fear” that they felt? The text suggests a newfound attitude of paying attention to God, his work, his commandments, and his very person (i.e., who he is).Meeting at the TempleUndeniably, homes became the dominant meeting places for Christians. Yet, notice that in this first church, they meet both in the temple and in homes. Some suggest that Christians used public meeting places to evangelize, but houses to disciple the converts. That very well could be the case, but in the case of Acts 2, worshipping at the Temple does not seem like a tactic. Instead, at this point, the temple serves a positive function—it right and proper to worship at the temple. The revival of spiritual temple worship here would evoke for Luke's biblically informed audience grand precedents. In the Old Testament, renewal of temple or tabernacle worship accompanied revivals in Israel's history. The early Christians thus had good reason to expect (and experience) a renewal of temple worship, whether or not the authorities saw fit to cooperate with their agenda. (Many Jewish people expected a new or renewed temple in this period.)Lessons for TodayI am going to do something a little unusual for this Bible study. Generally, I try to stay close to the text—focusing on the cultural and linguistic issues. My goal is to explain what the text really says—what it meant to the author and original audience. The implications of the text, particularly for our lives, I touch on lightly and briefly. As some have let me know (and there is nothing wrong with that), this has the effect of hiding the forest for the trees. I spend much of the time discussing details like grammar, and I never get to the “good stuff.”Well, today, I do want to pause for a brief moment and consider some questions. In particular, I have three in mind. First, does charity matter? Second, should we preach like “Acts 2 Peter”? Third, should our churches resemble the “Acts 2 church”?Does Charity Matter?I do not wish to repeat myself, but the Old Testament and Jesus' ministry have a heavy emphasis on charity. Helping the poor is part of the Jewish law. The Psalms say that helping the poor will result in blessings. Jesus says that helping the poor will result in exaltation.Then when Jesus noticed how the guests chose the places of honor, he told them a parable. He said to them, “When you are invited by someone to a wedding feast, do not take the place of honor because a person more distinguished than you may have been invited by your host. So the host who invited both of you will come and say to you, ‘Give this man your place.' Then, ashamed, you will begin to move to the least important place. But when you are invited, go and take the least important place, so that when your host approaches he will say to you, ‘Friend, move up here to a better place.' Then you will be honored in the presence of all who share the meal with you. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”He said also to the man who had invited him, “When you host a dinner or a banquet, don't invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. But when you host an elaborate meal, invite the poor, the crippled, the lame, and the blind. Then you will be blessed because they cannot repay you, for you will be repaid at the resurrection of the righteous.” Luke 14:7-14It is this Bible-wide emphasis on caring for the poor that climaxes in the depiction of the first church. And, I think the undeniable truth is that this emphasis on the poor has been crucial for the vitality and expansion of the church. Listen how Craig Keener describes how early thinkers, Christian and pagan alike, noticed the early church's attitude towards the poor:Justin claims that former pagans, converted to Christianity, continue to share their resources in common and with the needy (Justin 1 Apol. 14). In the late second century, Tertullian remarks wittily that Christians readily share everything in common except their wives—the one thing, he complains, pagans were most willing to share (Tert. Apol. 39.11– 12). In antithetical contrast to the apologists' idealized portraits, Lucian ridicules worshipers of “the crucified sophist” as despising “all things indiscriminately” and reckoning everything as “common property,” hence easily cheated. Celsus critiqued Christians for their effective appeal to “the socially objectionable classes” as well as to “the unhappy and sinful.” Other sources also attest to Christians' continuing commitment to share their resources in the second century and beyond.In short, I think charity is both a means of blessing in this life (I mean for the giver, not the recipient) and one of the primary means by which we show the kingdom of God in this world. Regarding blessings, allow me to make a wildly inflammatory statement: the answer to many of our personal problems is a lack of charity. Are you experiencing depression? Go help the poor. Are you having trouble with your wife? Go help the poor. Are you dissatisfied with your job? Go help the poor. No, I am not saying that helping the poor will make your problems go away, but I am saying that helping the poor will provide you with a certain perspective and patience that will help solve them. Charity is simply that crucial and life-changing. And, do we want our churches to be lively and vibrant? We must help and welcome the poor. What are the limits to charity? Yes, a line must be drawn. My suggestion is we discuss that once we think we are getting close to the line.Should We Preach Like Acts 2 Peter?In Acts 2, Peter makes a perfect presentation of what we generally call “the gospel.” Peter stood up and told them (paraphrased), “Listen! The scriptures spoke of a day when the Spirit of God would be poured out on all people. As you can see and hear (because of the Pentecost miracle), that day is today. That also means that the end is near, call on the name of the Lord and you will be saved. Who is the Lord? Jesus. How do we know? He did miracles among you. Also, you killed him using dirty tactics but God raised him from the dead. The scriptures spoke of one who would not see decay—that's Jesus! The scriptures also spoke of a king who would reign forever, who would be exalted. That's Jesus! He has been taken up to heaven as King and Savior. He will not lose. Save yourselves! Repent!”Obviously, I do not disagree with Peter one bit. My question is not whether Peter is right. I believe he speaks of true things. My question is whether we should present that truth the same way, and whether his argument would be compelling today.If you are thinking I am about to start a discussion about how sensitive people are today, and how offended they would be by Peter's speech, do not worry. I am not convinced people have ever been different (e.g., more or less sensitive), but be that as it may, I am more interested in the argument itself.Peter's argument depends partly on the audience's personal experience with Jesus. It depends much more, though, on scripture that the audience believes to be true. Peter does not even need to argue that scripture is truthful.Would we find a similar audience today? In my opinion, yes and no. In the United States, we live in a time of great apostasy (or at least of many people leaving the churches). People are leaving the Christian faith by the hundreds of thousands. In 2007, religious “nones” were only about 16%. Now that number has nearly doubled (29%). Perhaps many of these people still believe the Bible to be true, much like Peter's audience, and we can call them back to God based on that. But about a third of Americans (coincidentally, also 29%) believe that the Bible is simply fables. What then?I have two suggestions. First, like we will read of Paul preaching in Athens, we must meet them where they (the audience) are. We must explain why the gospel is true and good. Second, and this will lead into my question of the early church, we must help them experience Jesus. How? The church is the body of Christ. I think that unbelievers should truly encounter Jesus in the community of his followers.Should our churches resemble the “Acts 2 church”?Why do I ask this question? Partly because many churches claim to be Acts 2 churches. This is particularly common with nondenominational churches (this is not an attack, simply a statement of fact), but even some more traditional, denominational churches advocate for this.We must begin by asking what do we mean by an Acts 2 church. Here are some answers I found to get us started:Their Four KeysThe church in Acts 2 has four priorities: studying good teaching, hanging out, sharing meals, and praying (verse 42). That's a great start, but many churches today don't even do that, not really.Their MiraclesAmazing supernatural things occur. People are amazed (verse 43). Today, most churches don't encounter miracles or anything supernatural. They forgot how or never learned. And for many who do walk in the power of the Holy Spirit, their focus is on the experience, not on people's reaction. Their emphasis is backwards. The purpose of “signs and wonders” isn't to gratify themselves. It's to show God's power, pointing outsiders to him, not delighting insiders.Their FinancesThe kicker is that they pool their resources; they even sell their possessions to give to everyone in need. The church takes care of their own (verses 44 and 45). Too many churches today do not even care for the needs of their members; they expect government or some other organization to. And I've never encountered a church that shares all their material possessions. That's just un-American!Their PatternThey continue to hang out—every day—and share food. They are delighted (verse 46). I don't know of any church family that meets every day, but the Acts 2 church did.Their ResultsBecause of all this, others esteem them and they grow (verse 47). Too often today's churches don't have the respect of society but quite the opposite. Too many churches aren't growing; they're not even maintaining; they're dying. However, none of the things the church did in Acts 2 are commands for us to follow. The passage is descriptive; it shows what the church did and the outcome they enjoyed. It may be a viable model for us to follow.Unfortunately, many churches today don't even practice these four key actions; supernatural results are rare; and sharing everything is virtually nonexistent. Is it any wonder why churches aren't respected by society or growing? Perhaps they're doing church wrong and not more closely following the Acts 2 model.—Peter DehaanBeing an Acts 2 Church in the 21st CenturySome churches are known for their music programs, others for their children or youth ministries, while yet others for some sort of “niche” that appeals to a large audience. While all such ministries can be good and helpful for both reaching your community and encouraging the church, it's interesting to look back at what the first church devoted themselves to. In Acts 2, after Peter's Jewish audience heard the gospel proclaimed, they responded with repentance and faith, were incorporated into the church through baptism, and they devoted themselves to a common faith and a common life.It's no accident that the first devotion mentioned was to the apostles' teaching. We too should be devoted to the apostles' teaching. But what is their teaching? In Acts 2:22-26, Peter preaches the good news concerning Jesus' life, death, resurrection, and exaltation as Lord and King. In Acts 4, Peter and John annoy the Jewish leaders because they were “teaching the people and proclaiming in Jesus the resurrection from the dead” (v.2). Then the Jewish leaders charged them not “to teach at all in the name of Jesus” (v.18). Then in Acts 5, the apostles' teaching is referred to as “the words of life” (v.20-21). But again, the Jewish leaders “strictly charged them not to teach in this name” (v.28). Nevertheless, after they were released, Luke says of the apostles:And every day in the temple and from house to house they did not cease teaching and preaching that Jesus is the Christ. (v.42)I trust you get the idea of what the apostles' teaching entails.Still, there is a little more going on in Acts 2:42 then first meets the eye. You see, faithful Jews were to be devoted to Moses' teaching. By devoting themselves to the apostles' teaching, the early church understood that they were under a new authority—King Jesus, the new and better prophet than Moses. The apostles' teaching is nothing other than all of Scripture, now interpreted through the lens of Jesus. This is, after all, how Jesus himself viewed all of Scripture (Luke 24:44-49). All Scripture is inspired by God and points to Jesus.For this reason, we should want what we do together as a church to be Word-saturated (all of Scripture) and gospel-centered (interpreted through the lens of Jesus). In light of this gospel commitment, here are four areas in which we should encourage our church to be devoted to the apostles' teaching.Personal DevotionsIf our churches are to be devoted to the apostles' teaching, then our members need to be personally devoted to the apostles' teaching. . . .Sunday SchoolYour church may or may not have Sunday school. At High Pointe, we call it Life Classes, and we offer topic specific classes. . . .Small GroupsPerhaps your church has small groups that meet throughout the week. These groups should also be Word-saturated and gospel-centered. . . .Worship GatheringsIt is a great joy when God's people gather to declare our joint allegiance to the Lord Jesus Christ. . . . .—LifewayChurch As It Was Meant To BeIn many respects, the contemporary church in America looks more like a large corporation than like anything described in the New Testament. Even church leaders sometimes bear a closer resemblance to CEOs and corporate executives than to humble, tender shepherds. Sadly, the good news — that a sinner can find forgiveness for sins before a holy God by placing his trust in and committing his whole life to Jesus Christ—is often eclipsed by “success”-oriented programs and an interest in the bottom line. As a result, many churches have become nothing more than entertainment centers, employing tactics that effectively draw people into the church, but are incapable of truly ministering to them once they come. …So, what's the blueprint? A logical place to start is at the beginning with the first church—the church at Jerusalem. It began on the Day of Pentecost . . . . Back to the Blueprint: Bible Study, Fellowship, and PrayerActs 2:42 gives the blueprint they followed: “They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.” Those are the vital elements that make up the actual function and life of the church— and all of that in just one verse! Here's an obvious starting point: A church built to the Master's plan will begin with the right raw material—a saved congregation. Verse 41 identifies the church as being made up of “those who had received [Peter's] word,” and “were continually devoting themselves.” The church at Jerusalem was filled with true Christians — those who continually adhered to apostolic teaching.…While the early church didn't have a New Testament, they had God's Word in the form of the “apostles' teaching.” The church at Jerusalem was committed to receiving that Word. Doctrine is the basis of the church—you can't live out what you don't know or understand. . . . Don't ever allow anyone to stand in the pulpit who isn't committed to leading the congregation through a deep, penetrating study of God's Word. The central focus of the early church's fellowship was the breaking of bread — the Lord's Table. It was the most fitting symbol of their fellowship since it reminded them of the basis for their unity—salvation in Christ and adherence to apostolic doctrine. . . .We eat and drink in remembrance of Christ's self-sacrificing love that took Him to the cross. In your fellowship, make it your habit to practice the same kind of love Christ demonstrated toward you. Practically speaking, you can always give your life to those God brings across your path. Do you habitually pray for fellow believers? Are you encouraging them, edifying them, meeting their physical needs? Do you love them enough to confront them when they are sinning? Those are the marks of true Christian fellowship. It is church as it was meant to be. Acts 2:42 says the believers continually devoted themselves to prayer. Sadly, the same devotion to prayer is often neglected today. Churches can pack pews by offering entertainment, but when a prayer meeting is held, only a faithful few trickle in. . . .Built to Scale: Wonder, Love, and JoyWhat happens when true believers remain under biblical teaching, in a spiritual fellowship, and in devotion to prayer? Acts 2:43 says, “Everyone kept feeling a sense of awe.” “Awe,” the Greek word for fear, speaks of a sense of reverence. It is reserved for special times when people are struck with wonder because of something divine or powerful that defies human explanation. Your church ought to be able to instill awe in your community. . . .—Grace to YouI think we can pick up on a couple of things. First, everyone picks and chooses. Some emphasize signs, some leave them out. (Of course, there are theological reasons for this.) In the second example I quoted, we see a nearly exclusive emphasis on learning—on words. Is that what we see in Acts 2?The community of believers in Acts 2 is the culmination of the salvation story, at least in this life. It has learning but it has has doing; it has giving and receiving; it has love and generosity. Whatever we decide we should carry forward to today's church, I think we cannot forget that the first church was like family.

Scripture Reading: Acts 2:14-47 14 But Peter stood up with the eleven, raised his voice, and addressed them: “You men of Judea and all you who live in Jerusalem, know this and listen carefully to what I say. 15 In spite of what you think, these men are not drunk, for it is only nine o'clock in the morning. 16 But this is what was spoken about through the prophet Joel:17 ‘And in the last days it will be,' God says,‘that I will pour out my Spirit on all people,and your sons and your daughters will prophesy,and your young men will see visions,and your old men will dream dreams.18 Even on my servants, both men and women,I will pour out my Spirit in those days, and they will prophesy.19 And I will perform wonders in the sky aboveand miraculous signs on the earth below,blood and fire and clouds of smoke.20 The sun will be changed to darknessand the moon to bloodbefore the great and glorious day of the Lord comes.21 And then everyone who calls on the name of the Lord will be saved.'22 “Men of Israel, listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed among you through him, just as you yourselves know— 23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles. 24 But God raised him up, having released him from the pains of death because it was not possible for him to be held in its power. 25 For David says about him,‘I saw the Lord always in front of me,for he is at my right hand so that I will not be shaken.26 Therefore my heart was glad and my tongue rejoiced;my body also will live in hope,27 because you will not leave my soul in Hades,nor permit your Holy One to experience decay.28 You have made known to me the paths of life;you will make me full of joy with your presence.'29 “Brothers, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day. 30 So then, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, 31 David by foreseeing this spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his body experience decay. 32 This Jesus God raised up, and we are all witnesses of it. 33 So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear. 34 For David did not ascend into heaven, but he himself says,‘The Lord said to my lord,“Sit at my right hand35 until I make your enemies a footstool for your feet.”'36 Therefore let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ.”37 Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?” 38 Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 40 With many other words he testified and exhorted them saying, “Save yourselves from this perverse generation!” 41 So those who accepted his message were baptized, and that day about 3,000 people were added.42 They were devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. 43 Reverential awe came over everyone, and many wonders and miraculous signs came about by the apostles. 44 All who believed were together and held everything in common, 45 and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need. 46 Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts, 47 praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved.Main ThemesSettingAramaic or Greek It is unlikely that Peter originally preached the sermon in Aramaic. Some of Peter's hearers (like the Mesopotamians) would have known Aramaic, but many would not have been able to understand it. So, Peter probably preached in Greek. The Septuagint quotes support this inference. Public SpeakingMuch like today, in ancient times one would rise to speak. This was helpful visually and acoustically. The text tells us that Peter “raised his voice,” a frequent idiom in the Septuagint, making Peter seem like an Old Testament prophet. The phrase also appears in Greek writings with a literal meaning. One would expect Peter to project his voice loudly to address more than three thousand people. There is no reason to doubt that someone could address thousands of people without a modern sound system. For example, the famous preacher Charles Spurgeon (1834 - 1892) once preached to over 23,000 without amplification. George Whitefield (1714-1770), another well-known pastor, had similar fame for preaching to thousands at certain events. Curiously enough, Benjamin Franklin was skeptical of these reports. Nevertheless, Franklin investigated and determined that as many as thirty thousand people could hear Whitefield at a time. However, raising one's voice will not reach many people if there is much noise. The scene implies that the crowd went silent. This makes sense after the miracle of Pentecost, which puzzled those present.The SpeechI. IntroductionDeflectingRemember where we left off last week. Jesus' followers are preaching the good news in the different languages of people from all over the known world. The crowd, amazed and confused at the ability of these Galileans (i.e., country bumpkins, explains the phenomenon by accusing the disciples of being drunk. Our reading today starts with Peter's deflection. You men of Judea and all you who live in Jerusalem, know this and listen carefully to what I say. In spite of what you think, these men are not drunk, for it is only nine o'clock in the morning. Acts 2:14b-15This is a witty aside to the audience. Imagine Peter delivering the line with a bit of irony. These interactions between speakers and their audience, sometimes making points at each others' expense, was common in antiquity. However, notice that Peter deflects the mockery with a potentially humorous response that does not shame the hecklers. Peter seems determined to win over the entire audience—not to antagonize them.9 A.M.Peter remarks that men are not drunk in the third hour, which our translation appropriately calls nine in the morning. Just like today, drunkenness was a night activity. The few people who were said to start drinking in the morning and continue through the day were considered exceptional and viewed quite negatively. The mention of the third hours gives some more insight into the scene. At that time of day, the temple courts would have been very busy. This partly explains and grants credibility to the account of a large crowd. The AddressPeter addresses the men, but such a manner of speaking would not have excluded the women—it merely presupposes an androcentric society. Peter invites the audience to hear him carefully because “know this,” or as other translations may put it, “let it be known.” This was daring speech, often used in Jewish and Greek rhetoric. In the Old Testament, this phrase was often used to confront Israel.II. The Argument Quoting Joel, KindaPreview: Peter explains that the power to speak in other tongues was the outward sign of the fulfilment of Joel's prophecy that God would pour out his Holy Spirit on all his people. In Joel this promise was associated with the Day of the Lord; Peter asserts that this event has now occurred in history. It results from the fact that God had exalted the crucified Jesus, had enthroned him at his right hand, thus inaugurating his messianic reign; and the outpouring of the Holy Spirit upon his people was nothing less than the blessing of the messianic age.Peter begins his main argument by quoting Joel 2:28-32. But, something we often miss is that Peter does not provide an exact quotation. He adds or modifies Joel's text at different points to bring out its implications. This is neither deception nor error. Imagine if I was sharing the gospel with someone, and I quoted John 3:16 as follows: For God so loved the world, that he gave his only begotten Son, Jesus, that whosoever believeth in him should not perish, but have everlasting life.The word “Jesus” is not in the original verse. It is my attempt to quickly explain the text. Peter is doing something similar. Moreover, this was a common rhetorical device used by Torah teachers at the time. These teacher peppered their expositions with numerous biblical allusions while making deliberate changes.So, what did Peter modify? The two most relevant changes are: (1) Peter changes “after these things” to “in the last days, says God.” Thus, Peter reinforces the eschatological nature of the gift of the Spirit. Obviously, Peter's argument is that the disciples' inspired praise in other languages represents the gift of the Spirit, also showing that the “last days” have come.(2) Peter omits “because in Mount Zion and in Jerusalem will be survivors (those saved), just as the Lord said.” His omission of the specifically Israel-centered part of the quotation seems significant to universalize the promise of the Spirit to all peoples. This reinforces the universality of the text quoted. The quotation speaks of men and women, young and old, seeing visions and prophesying—that is, the promise of the Spirit is for everyone. Last Days I have discussed the realized eschatology of Acts quite extensively, so I will make the current discussion of the last days brief. The phrase “in the last days” and other similar expressions, such as “last times” are found all over the Old Testament. Generally, they relate to the period of Israel's restoration. However, if we pay more attention, we find that the phrase has at least two meanings. On one hand, it has that meaning of restoration (Isa 2:2; Hos 3:5; Mic 4:1; Dan 2:28).Here is the message about Judah and Jerusalem that was revealed to Isaiah son of Amoz. In future days the mountain of the Lord's temple will endure as the most important of mountains and will be the most prominent of hills. All the nations will stream to it . . . . Isaiah 2:1-2On the other hand, this eschatological title also applied to a period of great suffering just before that restoration (Jer 23:20; 30:24; Ezek 38:16; Dan 10:14). But just watch! The wrath of the Lord will come like a storm! Like a raging storm it will rage down on the heads of those who are wicked. The anger of the Lord will not turn back until he has fully carried out his intended purposes. In future days you people will come to understand this clearly. Jeremiah 23:19-20“Therefore, prophesy, son of man, and say to Gog: ‘This is what the Sovereign Lord says: On that day when my people Israel are living securely, you will take notice and come from your place, from the remote parts of the north, you and many peoples with you, all of them riding on horses, a great company and a vast army. You will advance against my people Israel like a cloud covering the earth. In future days I will bring you against my land so that the nations may acknowledge me, when before their eyes I magnify myself through you, O Gog. Ezekiel 38:14-16The New Testament continues this dual description, speaking of an advancing kingdom with eventual glory but also a period of great suffering and apostasy. We find this “already/not yet” tension in the writings of Paul and in the words of Jesus.Peter's “last days” fits the expectation that the disciples had entered an interim era between the first and the second comings of the Messiah, called to testify to the nations by the eschatological gift of the Spirit. The very affirmation that the Christ had come constituted the basis for a realized eschatology alongside a future one. All Flesh (“On All People”)In Acts 2:17, the phrase translated as “on all people” would more literally translate to “all flesh.” The translation, however, accurately captures the intended meaning of the phrase—particularly how Peter intends it. Clearly Acts teaches that Joel's prophecy of the Spirit is not only for the apostles, but for all of Christ's followers. Luke undoubtedly interprets “all flesh” as referring not simply to the men and women, young and old, and servants stated in Joel 2:28-29 but to people from all nations. Calling on the Lord's NameThe Joel quotation ends with everyone “calling on the name of the Lord.” The expression “call on the Lord's name” was familiar in Jewish texts, generally referring to praying to him or praising him. The term carried additional punch at the time, since it is also the expression that would have been used to make a formal appeal to Caesar.Peter will expand on this phrase, making clear that this Lord upon which people must call is Jesus, they must do so particularly during baptism. In Greek, the term for Lord was kurios or (kyrios). In the Old Testament, this title generally referred to God. It is partly because the word kurios is not specific that the early church is able to apply it to Jesus and also make an equivalence with God Almighty. Notice how early this high christological understanding appears in the narrative. Jesus is not understood as God progressively throughout the history of the early church. For Luke, God the Father is “Lord” (Acts 2:20, 39; 3:19-20, 22; 4:25-26, 29), but Christ also receives this title by exaltation (1:21; 2:36; 4: 33; 5:14; 9:1); Jesus receives faith (Acts 3:16) and prayer (7:59) and is the world's judge (10:42; 17:31). Contrary to what some scholars would expect, most of the uses of “Lord” for Jesus in Acts appear in the first half of the book and hence are attributed to the Jerusalem church. In fact, this view of Jesus as God is found early in the gospels. For example, we encounter it in the story of John the Baptist declaring that Jesus would baptize with the Spirit—clearly a role of God and God alone. We may still wonder how Peter came to this high christology when he does not seem to “get it” in the gospels. Luke probably expects his audience to infer Peter's further learning during the forty days of resurrection appearances in Acts 1:3. Jesus and His Powerful Signs and WondersIn verse 22, Peter again invites the audience to listen—to pay attention. In typical rhetorical style, this frames the exhortation to come.Peter opens this new section of the speech with a mention of Jesus and then with a sort of proof—the signs and wonders. We must remember that in the gospels, signs are central to demonstrating Jesus' identity and his relationship with the father. Notice also that Peter is connecting the signs and miracles attested in the gospels to those prophesied in Joel (verse 19), bolstering the point that the end times have come.The pairing of signs and wonders appears elsewhere in the New Testament, probably always evoking the Old Testament story of Moses. (This pairing appears elsewhere in the Old Testament, but the most recognizable and iconic story would be that of Moses.) The narrative of Moses is found in Exodus, but below I quote the summary provided in Deuteronomy.No prophet ever again arose in Israel like Moses, who knew the Lord face to face. He did all the signs and wonders the Lord had sent him to do in the land of Egypt, to Pharaoh, all his servants, and the whole land, and he displayed great power and awesome might in view of all Israel. Deuteronomy 34:10-11Notice that one would not expect Diaspora Jewish visitors to be as familiar with Jesus's signs as Galileans or some Jerusalemites, but Luke seems to imply that the word had spread far and wide. Jesus' Death and God's PlanPeter clarifies that Jesus did not die by surprise. This is a point we discussed extensively during out study of John, so I will keep it brief. Particularly in verse 23, Peter highlights the fulfillment-of-prophecy theme and summarizes the Gospel's plot as a part of God's larger plan in salvation history. God's sovereignty stands even behind the very political powers and treacherous actions that brought about Jesus's death. Luke is sometimes accused of minimizing the cross and focusing almost exclusively on the resurrection. This misunderstands Luke. Notice that Peter's speech begins with cross—it was a key part of God's salvific plan. There is simply no need to explain the cross. His audience was well aware of the brutal, shameful execution by Roman crucifixion. Moreover, the resurrection is what proves the significance of the cross, so highlighting the resurrection makes sense in a context of speeches and arguments. Peter charges the “men of Israel” with Jesus's death. Presumably, he does so because of the participation of the crowds and the leaders. Sometimes, Christians and non-Christians alike accuse Luke (and Peter and John) of antisemitism. Forgive my strong language, but such a charge is ridiculous. First, Biblical prophets often denounced Israel as a whole. And Jewish people understood well the notion of corporate responsibility and its demands for atonement or restitution. Second, speaking in collective terms, particularly in relation to nations, does not imply an inherently negative view of individual people. For example, in modern day we speak of Russia invading Ukraine. Or more poignantly, we may say “Russians” invaded Ukraine. This by no means entails that individual Russians are somehow predisposed (e.g., genetically) to be invaders. Notice that Peter gives the “men of Israel” no breaks. Not only does he fault them directly for the death of Jesus but claims that they have killed Jesus by the hands of the Gentiles—literally “lawless men.” The lawless were Romans and other Gentiles who did not acknowledge God's law. In other words, Peter is accusing audience, which presumably prided itself of its obedience to the Torah, of getting in bed with those who rejected the Torah. Peter held no punches, using deeply offensive rhetoric. (Peter's use of the phrase “by the hand” of another to commit the crime is also reminiscent of Old Testament passages were someone sought to kill another but avoid personal guilt.) In this Bible study, I try not to make overly broad prescriptive conclusions from the text, so I will not claim that we ought to take homiletic lessons from Peter's speech. But I think we can safely say that one is not necessarily wrong to be offensive for the sake of the gospel. Released from Death and Psalm 16Summary. In Acts 2:25-36, Peter makes an argument from Scripture that the risen one is the Lord (2: 25– 31, 34– 35), an argument from the testimony of eyewitnesses and the Spirit's present confirmation that Jesus has risen (2: 32– 33), with the resulting conclusion that Jesus is the Lord (2: 36). Although Jesus's death is pivotal, Peter's speech focuses on the resurrection. Resurrection is a theme in the speeches in Acts, even more so than in the gospels. Peter begins this new section of his speech pointing out that Jesus was delivered from the pains or “pangs” of death. (The term translated pains is frequently used to describe pains associated with giving birth, which is why the translation “pangs” is appropriate.) Deliverance from the “pangs of death” alludes to Psalm 16, “inviting” it as part of the argument. Peter will then explain psalm 16 by connecting it to anoher—Psalm 110. (Peter does this using gezerah shevah on the premise that similar language among the psalms might convey related ideas or at least evoke related feelings.) The quoted section of Psalm 16 is:‘I saw the Lord always in front of me,for he is at my right hand so that I will not be shaken.Therefore my heart was glad and my tongue rejoiced;my body also will live in hope,because you will not leave my soul in Hades,nor permit your Holy One to experience decay.You have made known to me the paths of life;you will make me full of joy with your presence.'The way that New Testament writers understood the original meaning of certain Old Testament passages can be perplexing. For example, one is not certain whether Peter believed that the psalm referred simply to David's restoration of health but its basic principle could be subject to a greater fulfillment, or if Peter believed that the psalm was always about the resurrection of the Messiah, which encouraged David that death would not separate him from God. One may argue that the first interpretation (that the psalm refers to David's restoration of health) is the obvious, plain reading of the text. However, not only Peter and the early church, but later rabbis interpreted the passage eschatologically.One scholar argues that even though the psalmist had no prediction of a messiah's resurrection in mind, the New Testament teaching of the resurrection from the dead and the thoughts which here occupy the mind of the psalmist are based on the same fundamental conviction, namely, an unshakable belief in the life-giving power of God.Lord at the Right HandLuke and other New Testament authors affirm that Christ is at the Father's right hand. The idea was pervasive in early Christianity, making it into the Apostle's Creed. Presumably, the idea is based on Psalms 16 and 110. The language of the right hand is often used metaphorically. Most ancients associated the left hand with dishonor (although being at a king's left hand was still a position of honor). A temporary seat at a ruler's right hand was a position of honor, but this was still more the case if the seat was permanent. The position at the right hand of the throne invested its holder with delegated authority to act for the ruler.JoyThe theme of joy in Acts 2:28) is probably deliberate. After all, Luke could have skipped this part of the quotation. Rejoicing characterizes the early church following Pentecost. The theme of joy appears in momentous events such as miracle working, suffering in hope of divine vindication, celebrating eternal life, celebrating others' conversions, and celebrating other good news. Joy was sometimes empowered by the Holy Spirit.Notice that, as explained above, Peter hits the crowd hard. However, he does not do so to leave them in disgrace or despair but to invite them into joy. Hades and DecayA key part of Peter's argument (which Luke repeats later in Acts) is the idea that the Holy One was not left in Hades, and he did not see decay. That Jesus was no longer in “Hades” (emphasized again in 2:31) simply means that he was no longer dead. (The mention of Hades is both rhetorically colorful and it provides a contrast with heaven.) If the soul was in Hades, then the body would decay. Hence, Hades and decay are both pointing towards death. However, notice that (as some Christians suggest) even if Hades were a metaphor for nonexistence (not its typical usage in ancient texts), the experience of death for the body here, though parallel and related, does not appear identical to that for the soul. As evidenced by the psalm, early Judaism often accepted this differentiation between the soul and the body.Conclusion—Jesus Is the One Who Lives, Jesus is the Exalted KingFinally, Peter argues that David, having died and been buried yet not having ascended, cannot be the true fulfillment of Psalm 16. Rather, both the apostles as eyewitnesses and the outpoured Spirit attest that Jesus has risen and ascended to God's right hand. Therefore Jesus is the Lord of Psalm 16—the “Christ,” the ultimate Davidic king. Peter's line of argumentation was typical at the time. A teacher who wanted to argue that a psalm (or any other text) applied in a way other than what it seemed to claim literally could begin by showing that the apparent literal meaning was not fulfilled. That David (in contrast to, e.g., Moses or Ezra) died, was not disputed. Peter can point out the obvious: the tomb is in plain view among them, and David has not vacated it. We must also keep in mind that to use David as a sort of title for the messiah was not unusual. The Old Testament is full of such uses.Nevertheless, Peter makes his argument respectfully. His use of the phrase, “I can speak confidently” (sometimes translated as “I may say boldly”), can mean something like “Do not be offended if I point out.”Peter emphasizes that David spoke not of himself but in his role as a prophet. Probably many Jewish teachers would have shared the assumption that prophets spoke especially of the messianic era.Peter completes his argument by mentioning God's promises to David, including the promise of his kingship (2 Sam 3:9) and his continuing seed (Ps 132:11). Christ's Exaltation and Psalm 110Summary. If Jesus is in God's presence (Acts 2:25, 29), Peter can infer for his hearers that Jesus is in heaven. Peter bolsters his argument with Psalm 110. If Jesus is already enthroned at the Father's right hand, then he has begun his messianic reign, and hence the messianic age has begun and the messianic blessings have been given.Jesus and the SpiritOn the theological level, the Spirit's outpouring stems from Christ's exaltation (Acts 2:33). Notice that in verse 33 Jesus “pours out” the Spirit. This is a clear allusion to God's pouring out the Spirit in 2:17-18 (the only other passage in Luke-Acts using that expression). Jewish texts also speak of God's pouring out wisdom as his gift. Wisdom would also sit by God's throne. Again, notice the high Christology. If Jesus is the Spirit-baptizer, he takes on a divine role in light of the Old Testament, where only God can pour out God's Spirit (e.g., Isaiah 44:3). Acts 2:33 is among the most important for understanding Luke's Christology and pneumatology and their relationship with each other. According to Acts, Jesus is enthroned as Messiah and now reigns in his church by the Spirit. Instead of an absentee Christology, by relating the Spirit to Jesus in the way Jewish people had understood the Spirit's relationship to God, Luke takes the reader beyond anything Judaism conceived of the messiah. The Exalted LordPeter shows that David, being dead and buried, could not fulfill the promise of resurrection or incorruption in Psalm 16. Then Peter produces another key text that David could not fulfill—Psalm 110. Peter claims that it is self-evident that Psalm 110, with which Peter links Psalm 16, cannot apply to David both because David did not ascend and because he speaks of his Lord. As Psalm 110 shows, the exaltation of Jesus involves sitting at the right hand of God. Jesus's position here is familiar in terms of a viceroy or vizier. Sometimes this position could apply to a son installed or functioning as coregent. For example, Titus dictated letters and edicts in his father's name and publicly read his speeches.“Lord”As a title for the Messiah, “Lord” predates Luke's writings. For example, the pre-Christian work called the Psalms of Solomon speaks of the “Lord Messiah.” That is, the basic line of interpretation was established even before Jesus. Christian sources differ from this pre-Christian tradition only in associating this title with Jesus's deity.The church's use of the title “Lord” for Jesus was certainly dominant well before Luke wrote (and before the later speeches in Acts would have occurred). It is Paul's primary title for Jesus and appears in every part of early Christianity In Psalm 110, if one assumes Davidic authorship for the psalm, as most first-century hearers would have done, “my Lord” becomes someone greater than David (the greatest king). A midrashic connection to Ps 16:2 also suggests the deity of “my lord,” as it is addressed directly to God. This fits the exposition here, where this “Lord” bears the specific divine name on which hearers must call to be saved. His FootstoolsThe remainder of the quotation in Acts 2:35 is hardly simple decoration. Although Peter's primary point in quoting Psalm 110 is Christology, it also support his eschatology. In this eschatology, Jesus's present reign is an interim period until its consummation. First-century readers would still understand the metaphor of enemies being made a footstool. Prisoners had long been symbolically “trampled underfoot,” as lavishly illustrated, for example, by Egyptian royal sandals with bound prisoners portrayed on the soles. Conclusion: Lord and ChristSpeakers commonly provided a final summation of their argument. That's the case in Acts 2:36. The proclamatory “Let all the house of Israel know” fits such a climax. Jesus is the “Lord” of in Joel's passage (Acts 2:21) by way of Psalm 110 (Acts 2:34-35). By way of Psalm 16, he is “Christ” (Acts 2: 31)—that is, the king from David's line. That Jesus is Messiah (i.e., Israel's king) and that he is Lord at God's right hand are truth claims that demand universal allegiance; that is, they demand the response of all humanity. Notice that this response could costly. “King” was a dangerous title in the Roman world. (“Lord” could be construed in less political, purely religious terms.)The closing reference to Peter's hearers crucifying their own king invites a response. The plural pronoun “you” is emphatic in 2:36. The ResponseThe crowd is persuaded by Peter. Contrite over killing their own graciously God-given king, the crowd asks what to do. Peter summons them to repentance, as in the prophets, and to call on Jesus's name in a baptism involving such repentance. God's promise to them is the Holy Spirit. In Acts 2:38 and 3:19, Peter preaches repentance like the Old Testament prophets calling Israel to return. The biblical prophets summoned Israel to “turn” or “return” to the Lord. Individuals needed to turn from wickedness to righteousness, that is, change their lifestyle, not merely indulge in guilty feelings. Early Judaism heavily emphasized the value of repentance.Although the very deep emotional response described here (“struck to the heart”) produces a favorable behavioral response, Luke provides two other occasions where, by contrast, the emotional response provoked deadly hostility (Acts 5:33; 7:54). I think that we are so used to our current Christian world, we simply assume that joining a religious movement involves repentance. This was not the case at the time (and it is not the case today with many non-Abrahamic religions). Gentiles did not speak much of moral repentance in light of religion. Joining a new mystery cult simply supplemented one's previous religious experience.Because God's “kingdom” was his reign, those who turned to embrace his reign were accepting a new king. Genuine faith in Jesus as Lord requires acknowledgment of his lordship and beginning to adjust to its practical demands.BaptismJust as John the Baptist preached a baptism symbolizing or effecting repentance, so now does Peter. One Jewish use of baptism in antiquity was as an act of conversion (as part of the process of conversion), although Jewish people traditionally applied this function of immersion only to Gentiles. Peter here demands a conversion no less radical, but from members of his own people who must likewise turn to Israel's God and the divinely appointed king, Jesus. The “forgiveness of sins” is explicitly associated especially with repentance in Acts and in Luke. Most importantly, Jesus' final command to the disciples in the Gospel of Luke was that of preaching repentance.Then he opened their minds so they could understand the scriptures, and said to them, “Thus it stands written that the Christ would suffer and would rise from the dead on the third day, and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And look, I am sending you what my Father promised. But stay in the city until you have been clothed with power from on high.” Luke 24:45-49One could debate to what extent forgiveness of sins is also associated with baptism (i.e., the act of baptism itself as distinct from repentance). Some of the arguments are based on the grammar of the text we just read. Those arguments are complex and, frankly, beyond me. Besides, grammar alone is probably not dispositive of the issue. If we surveyed texts in Luke and Acts relating to forgiveness, we would find that forgiveness is more often associated with repentance than baptism, and repentance is never missing when baptism is mentioned with forgiveness of sins. Nevertheless, we cannot ignore the fact that for Luke baptism is not dissociated from repentance. At least under normal circumstances, one does not separate the two.As I remarked above, we live in such a Christianized age, we are not surprised by facts that ought to surprise us. The fact that Jesus' followers used baptism as the initiation rite is unexpected. Ritual lustrations were common throughout the ancient world. Various temples had their own rules mandating ritual purity. The early Jewish practice of ritual washings was widespread long before the time of the Jesus movement. Although such Jewish lustrations and their broader cultural background provide a context for John's and early Christian baptism, they cannot define them. John's baptism in the Synoptic tradition was initiatory and eschatological, a baptism of repentance in light of the coming kingdom of God. The Qumran community practiced initiatory baptism, but unlike for early Christians, the initial baptism at Qumran was apparently viewed only as the first among many. The closest Jewish parallel to John's and early Christian baptism, namely, proselyte baptism, a specific and extremely potent form of ritual purification. Major differences naturally distinguish John's baptism from proselyte baptism, including the former's public and eschatological orientation and particularly its summoning of Jews as well as Gentiles to turn to Israel's God. However, the conversion ritual provided a clear, symbolic line of demarcation between a proselyte's Gentile past and Jewish present, much like the baptism suggested in Acts.In Jesus NamePeter calls his audience to be baptized in Jesus' name. Jewish people were known for “calling on the Lord's name,” and the more specific application to Jesus would be striking. (Again, this reveals a high Christology.) But what does the phrase mean? Baptism “in Jesus's name” distinguishes this baptism from other Jewish immersion practices noted above, with respect to its object. That is, it clarifies the convert's new allegiance.We should also note that for Luke, baptism in Jesus's name does not involve a ritual formula uttered over an initiate but the new believer's calling on the name of Jesus. In Luke's writings, the verb to baptize (βαίτίζω) appears in both passive and active forms. However, in the formula “in the name of Jesus,” it appears only with passive uses of the verb. Put simply, I do not baptize you, you are baptized. This indicates that the formula has to do with receiving rather than giving. This is not to argue that early Christians would not have cared who supervised baptisms. The Promise of the SpiritLuke recalls earlier teachings about the Spirit through his terms “gift” and “promise.”. By noting that the promise is for others, he makes the proper response for the present crowd (namely, repentance and baptism in Jesus's name) and the gift of the Spirit paradigmatic for all subsequent believers. By alluding to “far-off” Gentiles by way of Isaiah's language, Luke also reiterates the prominence of the Spirit for the Gentile mission. By concluding that the gift was available to “as many as God calls,” Luke clearly echoes the end of Joel 2:32, completing the quotation interrupted in Acts 2:21.It will so happen thateveryone who calls on the name of the Lord will be delivered.For on Mount Zion and in Jerusalem there will be those who survive,just as the Lord has promised;the remnant will be those whom the Lord will call.Summary and ExhortationVerse 2:40 (“[w]ith many other words he testified”) probably means that Luke skips through many supplementary proofs and arguments provided by Peter. Instead, Luke's narrative moves quickly the final exhortation and emotional appeal: “Save yourselves!” This restates briefly the speech's central idea. The immediate referent of “save” here is Joel's prophecy in Acts 2:21: whoever calls on the Lord's name will be saved. Therefore this salvation at least includes deliverance from God's eschatological wrath and destruction, available through Christ. For Peter's hearers to save themselves from the generation's wickedness was not, as some later Gentile Christian interpreters would have it, a summons to leave Israel and their Jewishness; rather, it was a summons to leave their rebellion against God, like a repeated prophetic summons to Israel in the Old Testament.Peter's term γενεά (genea) means here a temporal “generation,” not (as some would interpret it) “race” (γένος). By calling the generation crooked here, Peter is appealing to the Old Testament, particularly Deuteronomy 32:5. Peter's point is an exhortation not to harden their hearts as their ancestors did in the wilderness.Peter thus continues the preaching tradition followed by John the Baptist, underlining the continuity of salvation history and of the saving message.

Wars and rumors of wars are on the increase. For the year 2022, Uppsala University reports the highest number of wars in modern history -since World War II-. Vulnerabilities and instabilities run higher than ever now. We present a little history on the root cause for the wars of the nations. But now . . . the lines are increasingly drawn between traditionalist countries that still have some sense of a social order . . . and the homosexualized nations of the world. The lines are increasingly drawn between East and West . . . and ironically, Israel is right in the middle between East and West. The lines are drawn between Post-Christian countries and the non-Christianized countries of the world. --This program includes- --1. The World View in 5 Minutes with Adam McManus -Hamas released two Israeli elderly women, Arkansas governor bans ridiculous -woke- language, Missionary pilot finally allowed to return to U.S. from Africa---2. Generations with Kevin Swanson

On This Episode: WHEN CULTURES CRUMBLEA listener wrote in to ask what I mean when I say, "Christians must be ready when the culture crumbles to provide answers." He wanted to know what I meant by "crumbled." I have some very practical answers that range from Disney to Social Security. FALSEHOOD FAILS⁠This story covers⁠ a recent protest at Clemson University. That protest was students expressing anger that Clemson stopped having tampons in the MEN'S bathrooms -- because some men menstruate. Additionally, while a sorority recently lost a ⁠court case on this topic⁠, public opinion is swinging the other way. If often takes a long time, but lies will lose. WHAT HAPPENS IS CHRISTIANITY AND ISLAM GROW AT SIMILAR RATES?Another listener question wonders how my view of Christ's kingdom growing interacts with Islam's growth around the world. I'll draw some clear lines on the Christian's role, the Church's role, and a Christianized government's role in a world where Islam gets aggressive. PEOPLE MOVING STATES BECAUSE OF POLITICS⁠This New York Times story⁠ profiles two families who left their states over politics. The Times seems to find this outcome negative. I also find it sad, but I'm also going to argue there's some healthy outcomes that can come from that. Our self-sorting can allow State and local governments to claw back power from the federal government, leaving more space for diverse laws, cultures -- and maybe place for more peace.

On This Episode: WHEN CULTURES CRUMBLE A listener wrote in to ask what I mean when I say, "Christians must be ready when the culture crumbles to provide answers." He wanted to know what I meant by "crumbled." I have some very practical answers that range from Disney to Social Security. FALSEHOOD FAILS This story covers a recent protest at Clemson University. That protest was students expressing anger that Clemson stopped having tampons in the MEN'S bathrooms -- because some men menstruate. Additionally, while a sorority recently lost a court case on this topic, public opinion is swinging the other way. If often takes a long time, but lies will lose. WHAT HAPPENS IS CHRISTIANITY AND ISLAM GROW AT SIMILAR RATES? Another listener question wonders how my view of Christ's kingdom growing interacts with Islam's growth around the world. I'll draw some clear lines on the Christian's role, the Church's role, and a Christianized government's role in a world where Islam gets aggressive. PEOPLE MOVING STATES BECAUSE OF POLITICS This New York Times story profiles two families who left their states over politics. The Times seems to find this outcome negative. I also find it sad, but I'm also going to argue there's some healthy outcomes that can come from that. Our self-sorting can allow State and local governments to claw back power from the federal government, leaving more space for diverse laws, cultures -- and maybe place for more peace. --- Support this podcast: https://podcasters.spotify.com/pod/show/corytruax/support

Today, Heather continues her conversation with eating disorder expert and registered dietitian Amy Carlson. Amy and Heather delicately address some "Christianized" messages around binge eating and dieting. Amy shares how she helps women who are struggling with certain foods to have a "with God" experience with their food in order to find freedom from shame. One of Amy's main points for today is that food is not the real enemy. In fact, we have a real enemy and he always tempts us to choose ourselves over God. That can be elevating food to a "too important" position in your life, but it can also be elevating your desires for your body size and shape and placing dieting or fitness lifestyle above everything else. Heather and Amy look at some of the "Christianized" messages they've seen to "help" women in their relationships with food and find some that are troubling. Can we rightly compare what happened with Eve's bite of the apple in the Garden of Eden to our indulgence in foods we believe we shouldn't eat or foods that aren't on our plan? Are we somehow trying to please God by doing "better" than Eve did? Amy and Heather dig in to what happens when we use the Bible out-of-context to support our own food theories. Check out the exercise non-responders data in this episode. Many of us feel shame around food, but the only thing that truly covers our shame is Jesus, not our great ability not to eat certain foods. Listen and share this episode with a friend. Listen to part one of this interview here: A With-God Approach to Eating. Ready for some help and encouragement on your body image journey? Check out the body image freedom framework online course here: https://www.improvebodyimage.com/course-only There's still time to be part of the Group Coaching program too! Email Heather at Heather@ compared to who (dot) me for more details! Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Brace yourselves for an invigorating conversation with Charles Fraune, an author with an extraordinary spiritual journey. Charles recounts his transformation from a 'hellbound pagan' to a fervent believer, an evolution sparked by a series of miraculous events during his darkest period, gripped by depression and anxiety. Tune in as Charles takes us across his faith journey, from hitting rock bottom to discovering divine providence and his entrance into the seminary in 2002.Our conversation dips into various complex subjects that Charles explores in his books, such as the resurgence of occult practices and the re-emergence of ancient gods in recent years. Ever wondered about the controversy surrounding yoga in Christian circles and the potential perils of Christianized yoga? Charles lays it bare with his insights. The discussion also delves into Charles's and his wife's exploration of the traditional Latin Mass and the profound impact it had on their spiritual lives.But our conversation transcends personal faith. We scrutinize the current state of the Catholic Church, its challenges, and the potential for spiritual renewal. The critical role of husbands and fathers within the family, paralleling the role of a priest, is also brought to the fore. Charles shares his thoughts on the call to embrace masculine virtue and the influence of symbolism in modern storytelling on Christian culture. This episode, packed with potent anecdotes and thoughtful discussions, will undoubtedly confront and inspire listeners on their faith journey.https://www.youtube.com/c/TheSlayingDragonsApostolate-CharlesDFraunehttps://slayingdragonspress.com/********************************************************https://www.avoidingbabylon.comLocals Community:  https://avoidingbabylon.locals.comStore:  https://avoiding-babylon.sellfy.store/RSS Feed for Podcast Apps: https://feeds.buzzsprout.com/1987412.rssSpiritusTV:  https://spiritustv.com/@avoidingbabylonRumble: https://rumble.com/c/c-1626455Odysee:  https://odysee.com/@AvoidingBabylonBuzzsprout - Let's get your podcast launched! Start for FREE Support the showCheck out our new store!

Answers to Living A Christian Life in a Non-Christian Society T.S. Eliot once wrote "The problem of leading a Christian life in a non-Christian society is now very present to us… And as for the Christian who is not conscious of his dilemma—and he is in the majority—he is becoming more and more de-Christianized by all sorts of unconscious pressure: paganism holds all the most valuable advertising space." That's the theme of this recent Q&A session that took place at Rock Hill Church. Lenny fielded questions from the audience dealing with issues of doubt, confronting the anti-Christian culture, and how science can inform faith.

What constitutes good has become more obscured than most people realize, because we are graced with living in a heavily Christianized society. As we draw away from that founding, we see the emergence of a very different standard being used for evaluation. The consequences can be dire.

On This Episode:ISRAEL'S BLUE PRINTThis story got me thinking. Israel's Orthodox community is having a great deal of influence after decades of marginalization. That's what I want for Christianity. So, how are they doing it? They are having, fostering, adopting a TON more kids than the secularists. And then most importantly -- they're DISCIPLING those kids. If we want a Christianized culture, that's the way forward. It'll take generations of faithfully raising kids and living in alignment with what we teach them. Israel is proving that will work.CHRISTIAN COLLEGE FIRE TWO EMPLOYEES OVER PRONOUNSHoughton College fired two employees for violating a policy regarding pronouns in email signatures. I'll give details and commentary on why it's good for the college to stand by its standard and why pronoun use like that isn't as loving as these people think.POLITICS UPDATEWe're going to get a debt ceiling deal. One feature is worth discussing: work requirements. If you're able-bodied with no children, isn't it almost universally popular to say that person must WORK if they want other government assistance?The primary field is basically set. The one person with potential of knocking off Trump (Governor Desantis) has launched a unique attack angle. I think it's going to be effective -- but maybe not effective enough.

In this episode, two Amillennialists, Zac and Brandon, ask critical questions of Postmillennialism. Will the world become Christianized into an earthly "golden era" before Jesus returns, or will the church continue to be a pilgrim church, walking through the wilderness, experiencing persecution and martyrdom, and awaiting triumph in the New Heavens and New Earth? These matters and more are discussed in this episode.  For more information from the Amillennialist Perspective, see:  Theonomy and Eschatology: Some Reflections on Postmillennialism by Richard B. Gaffin, Jr.  Revelation: A Shorter Commentary by G.K. Beale  Revelation (Reformed Expository) by Richard Phillips  Revelation (Lectio Continua) by Joel Beeke The Returning King: A Guide to the Book of Revelation by Vern Poythress A Case for Amillennialism: Understanding the End Times by Kim Riddlebarger Amillennialism by Anthony Hoekema   Amillennialism - Part 1 by Robert Strimple  Amillennialism - Part 2 by Robert Strimple  The Great Hope of Amillennialism by Pierce Taylor Hibbs  Theonomy: A Reformed Critique ed. by William Barker and W. Robert Godfrey Revelation (Gospel Coalition) by G.K. Beale and Thomas Schreiner   The Gospel and Eschatology by Westminster Faculty 

In this episode, two Amillennialists, Zac and Brandon, ask critical questions of Postmillennialism. Will the world become Christianized into an earthly "golden era" before Jesus returns, or will the church continue to be a pilgrim church, walking through the wilderness, experiencing persecution and martyrdom, and awaiting triumph in the New Heavens and New Earth? These matters and more are discussed in this episode.  For more information from the Amillennialist Perspective, see:  Theonomy and Eschatology: Some Reflections on Postmillennialism by Richard B. Gaffin, Jr.  Revelation: A Shorter Commentary by G.K. Beale  Revelation (Reformed Expository) by Richard Phillips  Revelation (Lectio Continua) by Joel Beeke The Returning King: A Guide to the Book of Revelation by Vern Poythress A Case for Amillennialism: Understanding the End Times by Kim Riddlebarger Amillennialism by Anthony Hoekema   Amillennialism - Part 1 by Robert Strimple  Amillennialism - Part 2 by Robert Strimple  The Great Hope of Amillennialism by Pierce Taylor Hibbs  Theonomy: A Reformed Critique ed. by William Barker and W. Robert Godfrey Revelation (Gospel Coalition) by G.K. Beale and Thomas Schreiner   The Gospel and Eschatology by Westminster Faculty 

On This Episode: ISRAEL'S BLUE PRINT This story got me thinking. Israel's Orthodox community is having a great deal of influence after decades of marginalization. That's what I want for Christianity. So, how are they doing it? They are having, fostering, adopting a TON more kids than the secularists. And then most importantly -- they're DISCIPLING those kids. If we want a Christianized culture, that's the way forward. It'll take generations of faithfully raising kids and living in alignment with what we teach them. Israel is proving that will work. CHRISTIAN COLLEGE FIRE TWO EMPLOYEES OVER PRONOUNS Houghton College fired two employees for violating a policy regarding pronouns in email signatures. I'll give details and commentary on why it's good for the college to stand by its standard and why pronoun use like that isn't as loving as these people think. POLITICS UPDATE We're going to get a debt ceiling deal. One feature is worth discussing: work requirements. If you're able-bodied with no children, isn't it almost universally popular to say that person must WORK if they want other government assistance? The primary field is basically set. The one person with potential of knocking off Trump (Governor Desantis) has launched a unique attack angle. I think it's going to be effective -- but maybe not effective enough. --- Support this podcast: https://podcasters.spotify.com/pod/show/corytruax/support

In this week’s episode, the Pugsters riff off a Twitter thread and article contrasting the way Aragorn is portrayed in the movies and in the books. But Aragorn isn’t really the point. His character in the books but not in the movies displays magnanimity, or great-souledness (if that’s a word). The guys talk about the ideas roots in Aristotle, how the concept was Christianized in the Middle Ages, and why we should recover it. Twitter thread referenced: https://twitter.com/ChivalryGuild/status/1648463680735162372?fbclid=IwAR1fP4SrOko6DNHtn2Wb-ep0y0Ji3t5BWU-1AZjRFSr0v5aSLVGsVKuCTFo Support the Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8 Check out The Good Life Podcast with Matt Carpenter: https://mattcarpenter.podbean.com/

In this week’s episode, the Pugsters riff off a Twitter thread and article contrasting the way Aragorn is portrayed in the movies and in the books. But Aragorn isn’t really the point. His character in the books but not in the movies displays magnanimity, or great-souledness (if that’s a word). The guys talk about the ideas roots in Aristotle, how the concept was Christianized in the Middle Ages, and why we should recover it. Twitter thread referenced: https://twitter.com/ChivalryGuild/status/1648463680735162372?fbclid=IwAR1fP4SrOko6DNHtn2Wb-ep0y0Ji3t5BWU-1AZjRFSr0v5aSLVGsVKuCTFo Support the Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8 Check out The Good Life Podcast with Matt Carpenter: https://mattcarpenter.podbean.com/

In this week's episode, the Pugsters riff off a Twitter thread and article contrasting the way Aragorn is portrayed in the movies and in the books. But Aragorn isn't really the point. His character in the books but not in the movies displays magnanimity, or great-souledness (if that's a word). The guys talk about the ideas roots in Aristotle, how the concept was Christianized in the Middle Ages, and why we should recover it. Twitter thread referenced: https://twitter.com/ChivalryGuild/status/1648463680735162372?fbclid=IwAR1fP4SrOko6DNHtn2Wb-ep0y0Ji3t5BWU-1AZjRFSr0v5aSLVGsVKuCTFo Support the Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8 Check out The Good Life Podcast with Matt Carpenter: https://mattcarpenter.podbean.com/

In the first part of the 4th century, under the newly installed Emperor Constantine, the Tower of Babel religion simply morphed into a new, mysterious version. This is when PAGAN Rome became PAPAL Rome, whereby the Roman Empire became the so-called Holy Roman Empire, and the Tower of Babel Religion simply took on a new name and a new form.The new name was universal Christianity which is what the word “Catholic” means. This new form was that the elaborate hierarchy of the Pagan religion of Rome – the Roman version of the Tower of Babel religion – was simply “Christianized.”Over time, the pagan Roman Emperor became the Pope; the pagan Roman Senate became the College of Cardinals; the pagan Roman Imperial Governors became the Archbishops; the pagan Roman Provincial Governors became the Bishops; the pagan Roman Civitas became the Priests; and the pagan Roman Vestal Virgins became the Nuns.And with that, the Roman Catholic Church was up and running!All of that provides significant background information as we make our way into Revelation 17, where the Apostle John begins to identify the Woman who sits on the back of the Beast – also known as the Antichrist – during the Tribulation Period. Most Biblical Scholars believe that this is the place in Scripture that identifies that Woman with Roman Catholicism.Support the showVisit our website: https://agapelightministries.com/

This episode explores the Latawica, female spirits of the aborted or stillborn in Slavic mythology. The term Latawica is also used in connection with "loose" women, as these spirits that appear as half bird and half human can also shapeshift into seductive forms. As we see in many of these stories, the original version takes on a very different tone once the myth is Christianized, and this is no exception. We discuss beliefs about children who die before they are born, and the implications of connecting these spirits to a kind of succubi, and then to promiscuous women.

theAPSociety.org/AWW2023/ Remember, we welcome comments, questions, and suggested topics at thewonderpodcastQs@gmail.com. S4E13 TRANSCRIPT:----more----   Yucca: Welcome back to the Wonder Science-based Paganism. I'm one of your host Yucca, Mark: And I'm the other one. Mark. Yucca: and today we are talking about Christianity and Paganism worldviews and really kind of exploring that idea. Mark: Yeah, because when you really drill down into a pagan. Way of understanding the world. It starts to really rub sharply up against the, the models for what's important in the universe and how we should live and all that kind of stuff that are taught to us by the mainstream culture and in the mainstream culture, in the English speaking world that is entirely suffused with Christianity. Yucca: Right. So much so that I think we're very unaware of the extent. It really takes some deep reflection and. And exploring an investigation of other world frameworks to even be able to recognize what is coming from Christianity and what's influenced by Christianity and how what we're doing is different in some ways. Mark: Right, Yucca: Yeah, Mark: right. It's the water we're swimming in Yucca: right. Mark: and so it becomes background to us. We, we don't notice that we're swimming, you know, we don't notice that we're moving through air because air is around us all the time, right? So we don't pay very much attention to air unless it's moving at high speed or carrying water or something like that, or smoke or whatever it, it may be. Yucca: little bit off. Yeah. Mark: Right. So it's a. So let, let's dive in and let's, let's talk about what some of those kind of core Christian beliefs are, and not so much beliefs, but frameworks for how to live and what's important and those kinds of things. Moral frameworks. Yucca: Well, I'm doing a lot of reflecting on this throughout the week because we, we talked about last time, oh, what, what are we gonna talk about next week? And so we had a little bit of time to do some brainstorming and what it, what kept coming back for me is the relationship and role of authority. And I think that this is something that, that in our conversation today, we are stick. To Christianity, but I think this is something that is shared with other monotheistic religions in general, at least the ones that I've been exposed to. And the approach to there being a God or this deity who is the ultimate authority, who is something of a parent role. But parent in a very authoritative kind of way I think is really central to a lot of the other topics that we're going to get into in terms of why you do good things versus why you do bad things and how do you see what is good and what is bad and what your roles are. I think it, a lot of it really comes down to that relationship to a. Mark: Yeah, I really agree with that. That, I mean, we, people talk about. The father. Right. It's, it, it's this patriarchal idea of first of all, male supremacy, which is sown pretty thoroughly throughout Yucca: Mm-hmm. Mark: Christianity. But beyond that, it's this authority figure who hands down the law and you obey it. And if you don't obey it, then you get punished. Yucca: Right. And they know best. They know better for you than you do for yourself, and Mark: Right. Well, in this case, they know everyth. Yucca: Yes. Mark: Right? Yucca: And so don't question it. Mark: Yeah. Cuz they know everything. They're always right. They're, they're not capable of making a mistake. All of those things are true and that is a very powerful model, but to my mind, not a very realistic one. even if you believe in and, you know, the, the medieval philosophers would get themselves all twisted in knots about this, the theologians you know, can, can God create a stone that is too heavy for him to lift. You know, these kinds of questions because there are tons of paradoxes in the idea of something that is infinite, infinite knowledge, infinite strength, infinite power infinite presence, you know, omnipresent everywhere around us all the time watching. Yucca: Mm-hmm. Mark: There are just, you know, kind of rational, logical problems with. But it is a very powerful, compelling set of models, particularly if it's embraced by a society that is similarly constructed. So if you've got a society that's built with an authority at the top, like a king, Yucca: Mm-hmm. Mark: And the king is always right. The king can do whatever he wants. Everybody else is subject to the whims of the king. Then having a religion where that's the same model works out pretty well for the king. Right, and for those that are close to the king? Yucca: Well, and for the smaller kings underneath that king, right? You might not be the top king, but you get to be the king in your house. If. You're the guy, Mark: right. Yes. Yucca: the oldest son, you know? Mark: the man as the king of his household, you know, and his home is his castle, right? It, it's not a mistake that the coronation of kings throughout the Middle Ages and Renaissance was always done by a religious figure Yucca: Mm-hmm. Mark: it was basically saying, There is a hierarchy in the world that starts with God, and God is acknowledging that you're at this particular high point in the hierarchy. Yucca: Right, and this is so deeply ingrained that it has, that, it really takes us a moment to step back and think that it doesn't have to be that way. There doesn't have to be that hierarchy of power, but we take it for granted because it's, even in today's world where, you know there are, there's a king in England, right? But it's not the same way it used to be. But even today that that structure is still around. It's still in the back of our minds. It's still how we think about society, even though. That's not politically how it's working exactly anymore, but it really is at the same time. It's not one single king, but we're still basing our whole way of relating to each other with who has more power over the other person. Mark: Sure. Think of a workplace, right? You've got either a sole proprietor who is the king or queen. Or you've got a board of directors who are basically kings or queens and they invest power in a chief executive who is like a regent of some kind and everybody else has, is down below on the authority pyramid and has to obey the directions of what edicts are handed down, or they are punished, they are fired, or they are disciplined, or whatever it is. The same happens even in very benign circumstances. Like, you know, like our education system, we assume that, you know, a kindergarten teacher is a very benign figure, but in the process of going through kindergarten and grade school and all that, children are learning to obey an authority figure that stands in front. Yucca: Mm-hmm. Mark: That's, that's core to what they're learning about how they should relate in the world. Yucca: Yeah. And that's, that is the system of, that is school. Right. Whether you're, whether it's a private school, whether it's a public or a religious school or whatever, that's, that's the process of school. Mark: Right. And it's hard to break that even when you want to. When I was teaching undergrad students when I was in graduate school, you know, you, you try, you move the chairs into a circle and you try to make it more about a sharing of experience and expertise rather than an authority thing. But you still have to turn in grades. You know, you still have to take attendance. You know, these, these things are mandated. You don't have any choice about it. So, and if you just arbitrarily decide that you're going to give an a to everyone in the class, you get in trouble. Yucca: Right. Mark: they don't, they frown on that, right? Because the entire academic model is constructed around the validity of those as, BS, CS, deans, and f. Yucca: Right. Well, and even when you purposely choose to, to use a different model, you're still working with, having come from that model to begin with, and you fall back on what you know and what you're comfortable with and when you're working with adult students. They have a whole, they've got their whole life of experience behind them as well. So you spend a lot of the time working on the system and the process instead of the content for that. yeah, and that's something, you know, as a, in our family we don't use, even though I am a teacher and, you know, working on my doctorate in this and all of that, but we don't use that, the schooling as our framework for education. Very, very consciously, but we find ourselves slipping back sometimes into that. Well, yeah, but I'm the parent and I said so right And have to go, wait a second. Is that I, is that really what we want? I mean, sometimes I do have to like swoop in and be like, Nope. Can't touch the fire. But, but outside of that, it really takes a lot of dedicated thought and self-awareness to step out of that and, and try to, Different because it's, it's how we were raised, right? Mark: And we're not encouraged to be different. Yucca: Yeah. Mark: And that is in, in the broadest sense, we are not encouraged to be diverse because a part of what's necessary in order to get everybody marching in the same direction in order to fulfill the desires of some hierarchy, is that they need to submerge their diversity in their conform. And conformity becomes a very important value. And this is true. It's not only true in in Christianized countries by any means. I mean, Yucca: We're Mark: conformity is a big Yucca: it's our experience, right? Mark: Exactly, but conformity is a big value in much of Asia as well. The, so when we ask ourselves, And, and we'll get to what we're talking about with Paganism in a minute. But you know, what, what would it mean to be a person with agency rather than a person who's framed in the world as a servant of some higher authority? Yucca: Hmm. Mark: You know, what, what kinds of choices could we make? What kinds of responsibilities would we have? What sorts of freedoms would we have? think that those are some of the deep questions that becoming a Pagan really asks, being a pagan isn't just about, well, I'm now, I'm doing this groovy stuff with all this, you know, witchy aesthetic or you know, you know, old cultures like, you know, the Norse culture that died out, or the Greek culture that died out kind of, you know, reconstructing that. It really, it's much deeper than that. It's, it's really more about how can I see the world through eyes that are less informed anyway, by that authoritarian model. Yucca: Hmm. Mark: So the, the relationship to authority is a big one. The idea of relationships as possessory is another big one. Yucca: Yes. Mark: The, you know, the idea that children are possessions of their parents, that spouses are possessions of their spouses and that then ties into the whole bodily shaming. Contempt for the material world with the idea that there's this other sort of spirit world that is higher, more elevated. And that's not just in Christianity. Yucca: Yeah. You hear that. Oh, some higher power or lowly and you know, and the things that are, that are earth earthy are the things that are, that are bad. Right. That are given that Mark: Those are the things that are dirty, right? Because they're associated with dirt, which is a bad thing. Yucca: Yeah. Mark: So, and then, then you start pulling on that thread and you get into all the body shame and all of the the sexual shame and the just all the many, many, many ways that self-hatred gets sewn into. The idea of being unique and individual and fulfilling your desires rather than running away from them Yucca: Mm-hmm. Mark: suppressing them. All of this stuff is, is the, is the operating system for our, for our culture folks. Even though our culture is rapidly de christianizing, those same paradigms are still very much up and. Yucca: And even for those of us who were not raised Christian, right, even those of us who were raised pagan or were raised in any other religion, it's still. All around us. It's still, I mean, I loved how you called it the operating system, right? That's what it is, Mark: Mm-hmm. Mm-hmm. Yeah. It's it's in the ways that we have to. Edit ourselves when we talk about our lives to keep the stuff that's gonna freak out ordinary people out. Yucca: mm-hmm. Mark: Right? It's in the, it's in the ways we have to tell our kids, well, it's fine for you to do this at home, but don't do it out there Yucca: Yeah. Mark: people aren't gonna understand that they're going to disapprove. There are, there are countless little moments in every day when we ask ourselves, how is this gonna fly with the others Yucca: Mm-hmm. Mark: in a way that is deeply informed with that authoritarian shame-based earth denying kind of modality. Taken to its extreme, which it is in our modern times, that modality leads to the kind of exploitation of the planet that is causing us such existential crises, right? If, if you denigrate the material to the point that it's nothing but a pile of resources to be mined, which the Bible very clearly spells out, it is according to. Framework how can you hold a pile of resources as sacred instead of, instead of understanding it as a a, a living fabric, an interconnected set of relationships of which we are a part and have both benefits and responsibilities. Yucca: Mm-hmm. Mark: It's just such a different way of looking at the world, and it's not the one that drives our economic system, our political system, or our culture. Yucca: Right. Now there's definitely places in Paganism because we have to remember Paganism is a, is huge. It's a big umbrella. Right. And there's definitely places where some of the things we've been talking about have been brought in and are. Are shared, right? There are some traditions in which the, the hierarchy and that structure is very important. And there are other traditions that, that are purposefully breaking away from that and not embracing that kind of framework or trying not to. So certainly when we talk about paganism and we. We as always, cannot speak for every pagan and every form of paganism, but are talking about the our experiences and our particular flavor of Paganism. Mark: Right, right. Well, and I think that to some degree, that's a generational thing. I think that when. When modern neo paganism really kind of started up again which was in the fifties and sixties, I don't think any many could really imagine a fully non-hierarchical way of organizing anything. You know? And I'm sure that there are some, you know, communes and intentional communities and so forth that we're trying to do something else, but. By and large, an average person, much less an a retired English civil servant, would probably think, well, this is the way things should be organized. You should have things in tier. And people go from one to another tier and they get higher and higher in status and power. Yucca: Because that's just how society works, right? Mark: Yeah. Yeah. Yucca: Yeah. Mark: So, but here we are, you know, almost a third of the way through the 21st century, amazingly enough, and we are able to imagine now alternatives for one thing, our ability to have conversations about something other than Christianity in a religious context. O other than Abrahamic religions, generally in a. Other than in, in that context, has jumped markedly just in the last 20 or 30 years. Yucca: Mm-hmm. And you're speaking about the, the broader community, not just Paganism in this case, Mark: Yes, yes. I, I, I think you know, more ideas about how we can relate with one another, relate to the world, relate to the cosmos are being bandied about now than were before. I mean, Bertrand Russell caused an absolute outrage when he published why I Am Not a. Which I believe was in the 1940s, maybe a little earlier than that. Not sure. That kind of thing just sort of disappears without a ripple these days. There's plenty of people writing stuff like that. Yucca: Right. Yeah. Just it gets a shrug. Yeah. And Mark: Yeah. Yucca: what other percentage of the Mark: Yeah, you and a lot of other people. And so my big question to those folks is, well, what are you then, what are you gonna do? Which is what Athe, paganism was a stab at answering. You know, I'm not just an atheist and I'm not just an an earth revere. How am I gonna, how am I gonna implement that? Yucca: Right, Mark: So, Yucca: and I, I think it's kind of like accents. Everybody's got something. You just don't notice it when everyone around you has the same as you. You only start to notice it when it's different than what you're hearing. Mark: right, right. And I mean, these things continue to be a challenge as. Time rolls forward, even though the level of credulity in authority generally seems to be falling, there haven't been very many alternatives presented to that framework. And so people just tend to drop back into it because it's what they know. Yucca: Right. Mark: So let's talk a little bit more about what. What aspects of Paganism really fly in the face of that conventional paradigm? I mean, certainly the whole relationship to the body and sexuality are very, very different. Yucca: Yeah. Mark: And that doesn't mean we're in about a f, you know, a free love, free for all. But we're, we're about responsible relationships, however they work for you. Yucca: Right. Well, and just the idea that pleasure is not bad, right? That just because something's pleasurable doesn't mean that it's a negative thing. I think that's huge because that is a big. Underlying assumption that if it, if it feels good, it must be bad for you somehow. And we don't have that assumption, or we try not to have that assumption. Mark: Yes. Yes. That, that's better said, I think because the truth is, you know, we, the, the two of us and you know, the, the people in, in the English speaking world who are practicing pagans, You know, we were still raised in our society and we're still gonna be, it's like soaking in tea. Even after you get out of the teacup, you're still kind of tea colored, right? Yucca: Yeah. Mark: There's, there's just not a lot that you can do about it, and you can spend time over time, you know, washing that off and can become, Stronger, less shame filled more, more about your own agency and decision making, more courageous, all those things. But it takes time and it is a process, and I don't think anybody ever completely gets there. Yucca: Right, and you're continuously exposed. Mark: Mm-hmm. Yucca: not like you decide, okay, now I'm, you know, I'm a pagan now and now none of those things are going to continue to influence me. It's just everything in the past that I'm healing from. I was like, well, no, you, you read the newspaper, you talk with your friends, you read a book, you listen to podcasts, you watch like all of these things, those are still influencing you every day. Mark: Yeah. Yeah. And I mean, especially. It's one thing if you've kind of carved out a little economy for yourself where you work for yourself and you, you don't have to plug into big hierarchical structures very much. That's one thing. But most of us have a job and jobs are organized tend, you know, they tend to be organized hierarchically. Yucca: Well, and even those of us who are self-employed, we still are dealing with clients and we're still dealing with banks and you know, that whole, that that's all still there. It may not be quite as in your face as, you know, going and clocking in and having your supervisor who was their supervisor and their bo, you know, but it's still around us. Mark: Mm-hmm. Mm-hmm. Mm. Yeah. And because it's still around us, I think some people, especially folks who have escaped very authoritarian religious contexts, they often unconsciously drag a lot of this framework along with them into paganism Yucca: I think that certainly happened with the idea of faith. Faith being such a big deal. Belief, yeah. The, the literal belief and in deity and the, the faith in your, in your faith. Right. With a capital F, Mark: Yeah. The, the faith in magic, the yeah. All, all of those things and, and the idea of sort of, you know, driving out the heretics. Kind of goes along with that. It's like, well, if you don't believe the way we believe, then you're not one of us. Yucca: Yeah. Mark: Whereas you know, to my mind there are few enough pagans as it is. I mean, I think the estimate is a million and a half in the, in North America, something like that. There's few enough of us as it is that we don't need to be splitting with one another. I'm reminded of the. The scene from Monty Python's Life of Brian, where the Judea and people's front and the people's front of Judea are yelling at one another. Yucca: Yeah. Yeah. So I think that's one of the things that, that definitely got. Pulled in, and that's something we've talked about before on the podcast Mark: Mm-hmm. Yucca: of how on some levels, some of that is very new, but it's also been around for a long time as well. So, Mark: Yeah. But there was definitely a cultural shift that happened with, with the big influx there. There was a big influx into paganism in my experience in the 1990s and A lot of those folks were fleeing patriarchal, authoritarian, kind of punishment oriented religions, various flavors of Christianity, almost exclusively. Yucca: Mm-hmm. Mark: And it was only a few years later that this idea about having to have faith and believe literally in Gods as, as actual beings rather than ideas. All that stuff really came to the fore. And, you know, maybe that wasn't a bad thing. Maybe it was, maybe it was okay. You know, for those of us that don't follow that way to get a little bit more organized and, you know, explore the ideas that underpin our way of looking at the world, you know, which is, you know, part of the result of that. That expectation. Yucca: Yeah, it's certainly something that I don't remember from my childhood. Now, some of that might be simply because of the particular style of my family and who were the people that we would, that we would spend time with and celebrate with. But it, I didn't start really encountering that until. Late teenage years, early adult years, finding people who literally believed that way, or at least were vocal about the literal belief, were vocal enough to tell me I was wrong. Be like, you can't be a pagan you. That's not what Pagan is. That's just a philosophy. I'm like, okay, whatever you do, do you. Mark: Yeah. I've heard that one too. That's just a philosophy or I've heard it's it's secular humanism with LARPing or You know, a lot of really kind of insulting stuff. And before, before that arose, we never even talked about theology. We just got toge, you know, it was a doing thing. We got together and we did our seasonal rituals and we celebrated and had our events and all that kind of stuff. But Yucca: I, I do Mark: have their beliefs. Yucca: God talk about goddess, but I don't remember like the goddess being. Like, I don't remember the goddess being the way like my Christian friends would talk about God. Mark: Right. Yucca: it didn't seem like, like, I mean, this is, this might feel a little bit offensive for somebody from a theistic perspective, but my child understanding was that like God was your like imaginary friend that you could talk to, that you could use as your justification to do whatever you wanted. It had never, like when I heard people talk about the Goddess, it wasn't really like, Person that was like your imaginary friend that you like prayed to and stuff. It was, I always kind of understood it as more, they were talking about like the force of nature and life itself, and it was very more of like this kind of metaphorical thing. But again, that might have just been Mark: and the power of femininity, I mean, the whole sacred feminine piece too. And you know, I know a lot of folks are still doing, you know, that that kind of wicked god and goddess thing, but it seems to me that some of that, when it really arose in the 1980s, it was really kind of a product of its time. Third wave feminism was just starting to break and. You know, and with it, the, the sort of hiding off from hardcore secular Marxism of some, you know, earlier generations and there was just a lot of exploring going on. And one of the things that women, especially were realizing is we're not in any of these stories Yucca: Yeah, well, not in the way that, that is very good for us. Mark: Yeah, yeah, that's right. Yeah. Your, your Yucca: We're littlest. Mark: cautionary tales and you know, object lessons and stuff like that rather than people in charge and heroes and all that kind of stuff. So, yeah. I don't know. I just, it still feels very strange to. When I encounter somebody that is just burning with rage over the fact that I call myself a pagan and I don't believe in literal deity, where is the harm to them? I mean, Yucca: Well, it'd be, it's an identity issue, I think, right. Mark: Yeah. Yucca: That they've built their, their identity around this. I am a pagan and this is what it means to be a pagan, and there's this kind of strength in the gatekeeping and there's like, it feels empowering and in like a very, in that, that righteous kind of anger way. So I understand the, I don't. I don't think it's very constructive in the long run, but I, I can understand where they're coming from with it, but I think it causes a lot of pain in the long run. Mark: Yeah. Yeah, it seems like it would make a whole lot more sense if we could put all that aside and sit down and have a beer and, you know, enjoy one another in a, in a pagan context. And I've seen that a lot. I mean, I see that at, AT conferences and so forth where you know, we're able. I, when I go to a conference, I don't see the devotional Polytheists huddling in one corner. You know, while the non theist pagans huddle in another corner and the Wickens are in another corner. That's not how it works. You know, we, we do, we do big rituals together. We socialize, we go to parties. It's a, it's a generally a very amicable kind of environment. And, you know, bringing that, that burning rage into it, I guess is what I really don't understand. You know, it's a hard enough world out there as it is, and I find pagan spaces to be so much generally, so much kinder and more open and more tolerant. That's what I want to foster. Yucca: Yeah. I mean, I find myself just being delighted to be around other pagans and, you know, just enjoying that. Wow. You're pretty interesting. This is fun. Oh yeah. That's a nice chant. I like that. That feels good. Yeah. Mark: Yeah. Yeah, I agree. Yucca: Hmm. Well, we had, we had talked about this. Doing this topic this week because it's Easter. And that's one of those, Easter is one of the two big Christian holidays. There certainly are lots of other ones, but those are like the big, Christmas and Easter are like the big ones that even the kind of mostly Christian just by name folks will celebrate. But it is one of those ones that's interesting because it does have a lot of overlap with what many Pagans are doing this time of year with the Equinox. Right. And so it's one of those interesting ones where there's kind of. That Like, Hmm. What is, what's, what part of it is Pagan? What part of it is Christian? It's always very funny to hear the complaints from some of the real Christian folks about, oh, this is just so pagan like, like it's a bad It's like, yeah, yeah. Say it is pretty pagan. You're talking about like, Fertility and Yeah. Yeah. And celebrating fertility and you know, and the springtime and all of that, you know. Ah, terrible. But it is, I do get a Mark: but that said, but that said, I mean, Easter is celebrated by many, many Christians as a, a celebration of sort of the redemptive quality that Spring has, right? The, the renewal of the world, Yucca: Yeah. Mark: That comes in the spring, which is lovely. It's. Human sacrifice to, to pay off the debt of sins that we didn't even commit. Things that, it just baffles me. I, I just, Yucca: Yes. Mark: I mean, Yucca: It was Women's fault, Mark: I don't know why anybody would buy into it. What was that? I'm Yucca: It was Mark: Although it was women's fault, of course. Of course it was. Yucca: Yeah, I mean the, the, the mythology behind all of it is very interesting and, and tracking and learning about that is, I find that all fascinating, right? And the, how some of those stories are, you know, far older than Mark: Mm-hmm. Yucca: Judaism itself. And I was learning about Noah recently actually, about how the story of Noah, there's. The, the great flood and the, the hero saving people from the great, like that's way, way older than Judaism is really interesting. So, and there's a lot of, of those in there. Mark: Yeah, I mean, I can't say that I put a whole lot of effort into sort of, you know, biblical history study. It's just never been something that's appealed to me very much.  Yucca: It wasn't for me either, but my kids are really interested in mythology right now. Mark: Uhhuh Yucca: Right? They're, Mark: and I'm sure they're curious about these stories that are driving the society they're in. Yucca: Absolutely. Yeah. And they're very clear. You know, my, my oldest, who you've met several times is, you know, regularly likes to remind me that we don't believe in them. That they're just stories, but they're important stories. That's what she says. They're stories, but they're important stories. And so, you know, they're just Just reading up all the mythology books that we can get right now. It's very, and it's really interesting cuz they'll notice connections between, well this story we're reading about in the Norris mythology, that's kind of like the story that, sort of like the one in the Egyptian or the Greek mythology and the, that's really interesting to see their, them tying together. And I wish that we would, could know, we can't really, but know what relationship there is between those stories. Did Mark: For Yucca: somebody a version that got passed on word of mouth for, you know, hundreds of years? Or is it just coincidence or, you know, all of that is, Mark: Well in sailing trade, you know, overland caravans and sailing trade, you know, for as long as there have been people living in communities, they've been trading with one another. And when you know, you don't just trade resources, you trade culture because you know, there you are after a long day. You know, selling your barley for leather hides or whatever it is. And now you're, you know, sitting around, seated around, abrasion, having a drink with whoever you did the trading with, and you're gonna share stories from your culture and that that means they're on the move. Yucca: Well, and marriages between different groups. Right. Your mom's from one place, your dad's from another. You grow up with both. You know, you grow up with both stories. Yeah. Mark: Yeah, so I, I guess to sort of sum up all this, I mean, maybe there was a time when it actually was an improvement in the lot of humanity for this authoritarian, patriarchal kind of model to come into place. I. Necessarily think that's, so, I think it may just have been what happens when suddenly you've got an economic surplus and people are fighting over it and somebody wins which, you know, came with agriculture. Yucca: Came with end of the ice age. Mark: Right, right. But if there was a time when that served us well, it's well, Yucca: Mm-hmm. Mark: serve us well anymore. And so, you know, a part of what I have been about in my paganism has been wanting to increase the agency and the liberation and the justice for people and for the earth throughout the world. I. It's time for us to start unpacking all these assumptions and making other choices about how we organize our societies, about what life is worth living for. Is it worth is, is life really about the accumulation of stuff? Yucca: Mm-hmm. Mark: I mean, honestly, it's a big question because. There's an awful lot of people out there whose identity is deeply tied up in what kind of car they drive. Yucca: Right. So it's a, it's an ongoing journey, right? Mark: Mm-hmm. Yucca: I'm glad that we're doing it. I'm glad that we're thinking about it and, you know, working on it every day and getting to have conversations like this on the podcast. Mark: Yeah, me too. Because as I said, I do think that it's generational and I think this is a moment, right. And things will continue to evolve from here. I mean, I don't, I don't expect that we've got all the answers or that we've figured everything out, but We're working on part of the big puzzle, and if we can do our our part and kind of figure that bit out, then we will have done our work for the larger whole. Yucca: Yeah, most of Mark: you for a great conversation, Yucca. This was cool. Yucca: yeah, likewise. That saves a good, good talk and enjoyed it. I've got more to think about than I did coming into the conversation, so that's always fun. Mark: a great thing about, that's a great thing about inquiry. It always leads to more questions than you had when you started. Yucca: Yep. Mark: Wanted to remind people real quick. We are doing an online Zoom conference of the atheopagan community, which is called the atheopagan web Weaving. That's gonna be on June 3rd and fourth, which is a weekend, and you can register for that at the link that we'll put in the show notes. Yucca: That's Mark: They're on the atheopagan Society website, which is v ap society.org. So, hope that we'll see you there. And in the meantime, have a great week and we will see you next week.    

In this episode Jake Paul, Melissa Neely and Rachel Garrett celebrate Imbolc in this fun and interactive podcast. Melissa runs through a blessing from the book: Tending Brigid's Flame by Lueae Weatherstone. Jake pulls Tarot Cards for Imbolc and does a mini reading. Imbolc, also known as St. Brigid's Day, is a pagan festival celebrated on February 1st. It marks the beginning of spring in the northern hemisphere and is associated with the goddess Brigid, who was later Christianized as St. Brigid of Kildare.St. Brigid was a revered figure in Irish folklore and was known for her kindness and miracles. According to legend, she was born to a pagan nobleman and a Christian slave, and grew up to become a nun and abbess. She was also known for her skills in weaving and metalwork, and was associated with the harvest, fertility, and healing.The festival of Imbolc is a time of purification and renewal. It is a time to welcome spring and celebrate the return of light after the dark days of winter. It is also a time to celebrate the goddess Brigid and all that she represents, including fertility, inspiration, and creativity.People celebrate Imbolc by lighting candles, performing rituals, and making offerings to Brigid. They may also decorate their homes with symbols of spring, such as flowers and seeds, and prepare special foods to honor the goddess.In conclusion, Imbolc is a time to celebrate the arrival of spring and honor the goddess Brigid. It is a time of renewal and purification, and a time to celebrate the power of light, fertility, and creativity. Whether you are a pagan or a Christian, Imbolc is a time to reflect on the cycle of life and the natural world, and to embrace the coming of spring with joy and hope. Support the showWe hope you found the episode to be enlightening and insightful. Our goal is to create content that not only entertains but also helps you grow spiritually and connect with your inner self. If you enjoyed listening to this episode, we would greatly appreciate it if you could take a moment to like, subscribe, and write a review. Your feedback is incredibly valuable to us and helps us to improve the quality of our content and reach a wider audience. We believe that by sharing knowledge and insights about spirituality, we can help to inspire positive change and personal growth. So, if you find our podcast to be meaningful and informative, we encourage you to share it with your friends and family. Thank you once again for your support and for joining us on this journey of self-discovery and spiritual growth. We look forward to sharing more episodes with you in the future. You TubeFacebookFacebook Group Find Your Baddass Life Purpose

Mere Simulacrity, Session 4 What has led the Christian Church down the roads of numerous Mass Formation Psychosis programs over the past 10 years across evangelicalism? Mass Formation Psychosis occurs when a significantly large group of people myopically focuses its attention on a leader or a series of events and their attention focuses on one small point or issue. Followers can be hypnotized and be led anywhere, regardless of data proving otherwise. We have seen this materialize across evangelicalism through the massive campaigns run through The Gospel Coalition, the ERLC, and various seminaries in Baptist, Presbyterian and Charismatic denominations. From CRT, to intersectionality, to Revoice, to all myriads of Christianized schemes for the faithful to embrace DEI, the reflexive campaigns led by corrupt “Christian Leaders” have led millions astray and down a road of psychological manipulation. In this discussion enters Jean Baudrillard and his understanding of hyperreality the creation of synthetic reality, which is not reality at all: it is the creation of something that is more real than real. It is beyond propaganda, but propaganda is certainly utilized. It is the creation of simulacra and simulation. And in this world of simulacrums, we are being told to ignore what was held to be orthodox, normative and true and embrace hyperreality: an unreality that has no connection with that which it claims to represent. This continuation of this process leads to the development of a faith that is not the faith that was faithfully handed down from generation to generation. What this process leads to is a rough simulated beast of C.S. Lewis' “Mere Christianity”. What it leads to is “Mere Simulacrity.” Join Sovereign Nations Founder Michael O'Fallon as he begins his three-part series on “Mere Simulacrity.” https://sovereignnations.com Support Sovereign Nations: https://paypal.me/sovnations https://patreon.com/sovnations Follow Sovereign Nations: https://sovereignnations.com/subscribe/ © 2023 Sovereign Nations. All rights reserved. #sovereignnations #michaelofallon #simulation

With each passing year, it seems like I meet more and more people who do not celebrate or do not like Christmas. They believe Christmas originated as a pagan holiday. They have been taught and told that Christmas is simply a “Christianized” pagan holiday. In the same fashion that we should not celebrate Halloween because of its origins, they believe we should not celebrate Christmas. But, is it true??? Is Christmas really just a copycat of a pagan holiday? Did Christians rip-off a pagan holiday and create Christmas? Did Christians 1900 years ago (when Christmas first started being celebrated) decide to celebrate Christmas so they could keep their pagan traditions? We will answer those questions and more in today's episode! This week's featured song (used by permission): “The First Noel” by David Webster from the CD – “The Sounds of Christmas”. To purchase the CD this song is featured on, please visit: https://nvpublications.org/products/the-sounds-of-christmas

Critics accuse Christmas as having roots in pagan holidays. Tom Davis shares with host Paul Rutherford why Christmas is not a pagan holiday.

Having looked at what the theory of evolution teaches last time, today we're going to think through how well evolution fits with the bible. Will Barlow covers two main scriptural objections that young earth creationists bring against evolution before exploring three more issues that arise from the perspective of old earth creationism. How does Genesis 1 fit with evolution? Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=wZysp0JF3CA&feature=emb_imp_woyt See below for notes. —— Links —— We are doing follow-up discussions to these episodes on YouTube. Check them out! See other episodes in this Scripture and Science Class Check out Barlow's previous podcast episodes Learn more about and support the church Barlow and his team are starting in Louisville, KY, called Compass Christian Church Find more articles and audios by Barlow on his website: Study Driven Faith Support Restitutio by donating here Designate Restitutio as your charity of choice for Amazon purchases Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here —— Notes —— Genesis 1 and Evolution • Review of evolution• YEC and evolution• OEC and evolution• Non-literal views and evolution Review of evolution Misconception #1: “It's just a theory!”Misconception #2: It means to explain how life beganMisconception #3: Evolution says that humans evolved from apesMisconception #4: Evolution is a progression from simpler organisms to more complex organisms YEC and Evolution How does YEC view evolution? • In short, YEC reject the theory of evolution• YEC make both Scriptural and scientific arguments to defend their position - we will focus on the Scriptural arguments for now Scriptural Objection #1 “Adam and Eve are no longer the first humans, and original sin goes out the window. This does irreparable damage to the biblical redemption narrative. The Bible says that death came into the world because of man's sin (Romans 5:12) and that all of creation labors under a curse because of sin (Romans 8:22). Scripture also says that Christ is the last Adam, come to redeem us from the sin brought into the world through the first man, Adam (1 Corinthians 15:22, 45).” “If Adam were a mythical figure, which is what evolution demands, even in a Christianized form, the entire parallel between the two Adams and the kinsman redeemer concept is destroyed. By advocating evolution, theistic evolutionists are undermining the very tenets of Christianity.” Scriptural Objection #2 “Jesus, when explaining marriage to the Sadducees, referred to Adam and Eve as existing from the beginning of creation (Mark 10:6). According to those who accept millions of years, Adam and Eve only existed after billions and millions of years of death: this makes Jesus either ignorant or a liar.”Scriptural Objection #3 “Further, when God finished his creation he called everything very good (Genesis 1:31). In order for the millions of years to be true, God would have to be calling the fossil record, which records disease, death, violence, and suffering, very good. That is inconsistent with the character of God revealed throughout the rest of Scripture.” Answering YEC Scriptural Objections Genesis 1:26   Then God said, "Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth." Genesis 1:27   So God created man in his own image, in the image of God he created him; male and female he created them. Nothing in Genesis 1 or 2 says how God created man (or for that matter, any other plant or animal). Objection #1: No Literal Adam and Eve • Day-Age: Can fit a lot of evolutionary evidence, but believe in special creation of humans• Gap: Reconstitution of life; could hold to evolution in the “gap” period; believe in special creation of humans• Walton: Ancients unaware of the problem Objection #2: Adam and Eve existed from the “beginning of creation” • “Beginning,” in this context, can refer more to the institution of marriage than the physical creation of the Universe and Earth Objection #3: God called death in the fossil record “very good” • The original audience of Genesis would have had no concept of the fossil record, so we do not have to assume knowledge of it in our reading of this text OEC and Evolution In general, most OEC views still end up rejecting evolution • Most OEC view accept YEC critique #1 but refute critiques #2 and #3• The primary OEC view that does not reject evolution is Collins' non-literal view (which he calls BioLogos) Collins' View on Adam “In the first place, the biblical texts themselves seem to suggest that there were other humans present at the same time that Adam and Eve were expelled from the Garden of Eden. Otherwise, where did Cain's wife, mentioned only after he left Eden to live in the land of Nod (Genesis 4:16-17), come from?” “Some biblical literalists insist that the wives of Cain and Seth must have been their own sisters, but that is both in serious conflict with subsequent prohibitions against incest, and incompatible with a straightforward reading of the text.” “The real dilemma for the believer comes down to whether Genesis 2 is describing a special act of miraculous creation that applied to a historic couple, making them biologically different from all other creatures that had walked the earth, or whether this is a poetic and powerful allegory of God's plan for the entrance of the spiritual nature (the soul) and the Moral Law into humanity.”-Francis Collins, The Language of God, pg. 207 Day-Age and Evolution Most Day-Age advocates reject evolution • I believe, however, that evolution could mostly work with Day-Age• The main sticking point is the origin of humans Gap Theory and Evolution Most Gap Theory advocates reject evolution • I believe, however, that evolution could mostly work with Gap Theory• The main sticking point is the origin of humans• The additional point of discontinuity would be the catastrophic event between verses 1 and 2 “According to its kind” and Evolution Some creationists have asserted that the phrase “according to its kind” would preclude evolution • Genesis 1:11-12 - Vegetation “according to its kind”• Genesis 1:21 - Sea creatures and birds• Genesis 1:26 - beasts of the earth Genesis 1:21   So God created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good. However, in Genesis 1, “kind” appears to be a loose biological grouping • We still see this today• Species can only procreate within a genus• Often, offspring cannot procreate Does “according to its kind” mean that these animals will always stay inside of that “kind”? • Evolution suggests that animals can only procreate within a genus• Genesis 1 is talking about procreation• Thus, there is no difficulty hereGenesis 1 and Evolution Where does the text disagree with evolution? • YEC: all over the place• Day-Age: Just the origin or humans• Gap Theory: Origin of humans and the need to reconstitute life Origin of Humans Questions to consider as we examine the options: • Why do human life and civilization seem to advance suddenly approximately 10,000 years ago?• Language• Cities What about the genetic evidence? How do we address the evidence for the evolution of man presented by Francis Collins? • Even Collins admits that an efficient Creator could resolve much of the evidence• Mutations over the past 6,000 years could explain the non-functioning gene evidence Does the Bible preclude evolution? Not necessarily.In my judgment, the biggest issue Biblically is with the origin of humanity.What do you believe about Adam? The Tree of Life

The values of our modern world are individualism, productivity, and efficiency, and while not bad things in themselves, they have so crept into our Christian experience unnoticed. In fact, they have been adopted and Christianized--used to justify ministry, busy-ness, and the inhumanity of man. What if God wants something altogether different for us? What if He wants us to not only make disciples but be disciples? That's what we are talking about today! Travis welcomes Kelly Kapic to the show and they discuss what it means to be human in the midst of an inhuman world. Enjoy some laughs and deep thoughts that are sure to help you understand your place in your world!Learn more about Kelly. Get the book.Sign up for the Apollos Watered newsletter.Help support the ministry of Apollos Watered and transform your world today!

Book mentioned: “Powwowing in Pennsylvania: Braucherei & the Ritual of Everyday Life” by Patrick J. Donmoyer https://www.goodreads.com/book/show/40605053-powwowing-in-pennsylvania Eric's website is at www.ericsteinhart.com Remember, we welcome comments, questions and suggested topics at thewonderpodcastQs@gmail.com   S3E27 TRANSCRIPT:----more----   Mark: Welcome back to the Wonder Science: Based-Paganism. I'm your host Mark. Yucca: And I'm the other one Yucca. Mark: And today we have a very special episode of The Wonder. We're really excited to discuss urban paganism with two guests from New York City, Joh and Eric Steinhart. And so welcome to both of you. Eric: Hello. Joh: Hi, thank you so much for having us great to be here. Mark: really delighted to have you, so I guess, to get started why don't we just ask you to tell us a bit about yourselves? How did you come to non paganism? You wanna start Joh? Joh: Sure. My name is Joh. I've lived in New York for about 16 years. My path is very new. It's only about four years old. I've always been drawn to certain. Aesthetics around the occult I was a teen goth in the nineties, which perfect for that, but I never, I never really thought that I fit into any of those paths. I couldn't put my finger on why. A few years ago I purchased a, a beginner's book on, on witchcraft and developing your own identity as a witch. I got it just for fun, for a long train ride. There's a bit in there in the beginning that outlines different kinds of witches or witchcraft like green witches, kitchen, witches, chaos, magic, wicca. I'd heard some of these. Terms before, but they're described very plainly in the book and it gave me a little bit of a glimpse into how vast of a world paganism might be that I didn't know anything about, or I hadn't realized. So I started reading a lot more about developing a practice, but still didn't really feel like I fit in. I couldn't relate to the belief system parts. And in one of my internet rabbit holes, I learned about the book godless paganism, which described paganism from a more science based lens. And I just got really excited about what that sounded like. So I ordered it to my local bookstore and I devoured that book, the concepts, it taught me even more about how personal one's path can be and that there is this little corner of this world that felt like a fit and like I could belong. So then I started looking for a community because I was so excited and I wanted to talk about it with people. And I was clicking on links and links and links online and finally found the atheopagan Facebook group, which was the first active community that I had found that actually had recent activity in there. So I, I joined and I've been in that community for about two to three years, and it's just such an incredibly supportive, inspiring place that gives me ideas of how to develop my practice even more. And you know, now fast forward to today, I'm just really grateful to have found this community and group and little subset of of the path. Mark: That's great. Thank you. Yucca: Yeah, Eric, what about you? Eric: Yeah. So, I mean, I come from a very strange place. I mean, I'm Pennsylvania, German and Pennsylvania, German culture often known as Pennsylvania, Dutch, but we're not Dutch. We're Germans. And that culture is a magical culture and, you know, magic was normalized in that culture from the very beginning from its very roots. And so I grew up with a lot of that stuff. I mean, I grew up in, in a culture that was filled with magical practices of all sorts. And I mean, nominally, I mean, you know, nominally explicitly a Christian culture, but probably a lot of Christians would say, no, you know, you guys are doing some weird stuff. And, you know, I, I became attracted to science and early on and, you know, just don't really have a theistic worldview at all. So combining some of those things got me and I, you know, and I was in, I was involved sort of in, in atheist movements for a while and found a lot of atheism to be kind of, practically shallow, you know, there's, it's like, yeah, after you're done being mad at God, what do you do then? I mean, and there was like nothing. And you know, my, I would always say things like, look, there's no atheist art. You know, there's like atheist music, you know, there's just, you know, there's, there's no culture, right. Or the culture is, and more and more people have observed this. It's kind of parasitic on Christianity in a way. And so I found that very unsatisfying, right? Certainly I know plenty of atheists. I'm a philosopher, I'm a philosophy professor and I know plenty of, you know, professional atheists and all they do is talk about God. And so I'm like, look, I don't wanna talk about God. Let's let's let's talk about something else. Let's do something else. And I found that paganism in various forms, it was just kind of, kind of starting, but in various forms, you know, had a culture had art, had aesthetics, had practices, had symbols had a fairly rich worked out way of life. And as a philosopher, you know, I've got plenty of training in ancient cultures, particularly Greek and Roman but also also Germanic. And you know, I just thought, oh, This stuff, all kind of fits together. And so I became very interested in thinking about ways and I've advocated among atheists to say things like, look, you guys have to start. And, and, and women too, you've gotta start building a culture and you can't build a culture of negativity, you know, a culture of no, a culture and especially not a culture. That's essentially a mirror image of Christianity that all you're doing is talking about God. And you know, I've had a little success there, but it's a, it's a tough hall. But I think more and more something like a kind of atheopagan could really be a live option for the future of lots of aspects of American culture, right? As people become de Christianized, what are they gonna do? And some people say, well, they're just gonna be secular. But that's not really an answer and that's not a culture. And as you start looking around, you start to see these other cultures that are kind of bubbling up and developing. So yeah, I mean, I came to it from, you know, both the sort of old ethnic, Pennsylvania, German angle, the kind of philosophy and science angle and dissatisfaction with you know, sort of mainstream atheism. So lots of different roads in Yucca: Wow. That's a, that's a really interesting path to, to come on. So it'd be interesting hear more about the practice, the magical kind of practices that you talked about. Eric: well, there's a good, there's a good book by this guy, Patrick, Don moer called pow wowing. So you can check that out. It's incredibly rich and incredibly weird stuff, you know, Yucca: well, we'll find that and put it in the show notes. If people wanna take a look at it. Eric: Right. Mark: Yeah. Well, both of your stories are really very interesting that way in, in in that identification of Something being missing, but the, the main, the main offerings that are, that surround us in our culture, not really fitting that hole. That's certainly what I found as well, you know, and it's the reason that I wrote the essay that first started out a paganism. And I, I should probably introduce at this point that Eric, you, you especially have been involved with various non theist pagan efforts since long before I wrote that essay I just was, did a poor job of research and didn't find the other naturalistic non-theistic paganism efforts that were being done around the world. Until after I had already, you know, published and was starting to get attention for atheopagan So, as urban pagans living in the city what do your practices look like? Joh, you wanna, you wanna start on that? Joh: Sure. My practice may not be super urban sounding, but, but. There's some stuff about like spots in the city that, that I do. But generally my, my daily practice is in the morning. My apartment faces east and I wake up early enough to catch the sunrise every day. And I'll kind of first just stare at stare at it and kind of greet the sky every morning. I do stretches to start the day and I position my mat to face that window so that I can really connect with the day while I'm waking up. I have a small focus that I decorate seasonally. I really connect with ritual and the different physical objects around my practice, probably because I was raised Catholic and I always loved the sacred spaces, the incense, the bells, the rituals, and the regalia of it all. So it's a very tangible practice for me. And I have a. Personal calendar with the, the, you know, the solstice and the equinoxes in it. But also with other days that are very personal to me. Like I celebrate Freddie Mercury's birthday every year, for example, and, and the anniversary of when I move to New York and I'll actually take that day off of work and like use that whole day to really explore parts of the city that I love. And don't as easily make time for during the rest of the year. And then I also try to cook and eat seasonally as much as possible and really understand what the, what the ecology of this region is like. And I made this spreadsheet that tells me what's in season around here based on what month it is. It makes it easier to shop for and plan meals and things like that. Mark: Hm. Yucca: Hmm. Mark: Wow. That's a lot. Yucca: Yeah. Mark: Yeah, that's very cool. Thank you, Joh. Yucca: you have any parks nearby that you go to? Is that part of your practice or more? Just the relationship with the city and the sky. Joh: There is a really beautiful community garden in my neighborhood. That's open to the public a couple of days a week, and sometimes I'll walk there or ride my bike there and just kind of slowly walk down the paths and see how everyone's set up their plots and what they're growing. And there are bees everywhere and some benches off to the side. So sometimes I'll sit there and journal a little bit, or just kind of stare into space. And, you know, the people who have plots there are required to volunteer, you know, certain number of hours every week. And there's this section at the end where you can see everyone composting and things like that. So there's that piece. And then. In the city as well. There are different ways. Speaking of composting, that you can participate in kind of that cycle. So you can go to a drop off spot and bring your food scraps and they'll compost them and, and then use that for the public parks and things like that. Yucca: Oh, nice. Joh: that's like another way that allows me to feel more connected to the public parks and spaces of nature that are kind of engineered in such a dense area. Mark: Uhhuh. Nice. Nice. Eric. How about your practice? Eric: Yeah. I mean, my practices are probably a little too intellectual. I mean, one of my main practices is trying to figure out how all this stuff can work out and how to make sense of, of, of pagan ideas and practices. Right. That's cuz I'm a philosopher. That's what I do. I mean I do have a little I have a little altar and I do, you know, things, things like that, but I, I do try to think. A lot about how what paganism means and what kind of pagan concepts are relevant, for instance, in an urban context, right? I mean, cities are not trying to be forests. That's not what they're trying to do. They're not. And, and, you know, trying to work out pagan contexts or concepts and beliefs and practices in an urban setting it may, you, you have to think a little bit differently, right. Because there's a lot of you know, what you might call mainstream paganism that has a very I think very biased view of what paganism is or should be like we're all supposed to be farmers or, or, or Amish or something. I mean, I grew up with the Amish, you know, I mean, so I'm like, no, no, I know what that is. And so, you know, thinking of the ways that that cities are natural spaces and that cities are ecosystems not because they're trying to be, you know, a national park, right. I mean, and there's more and more wonderful research among, you know, biologists and ecologists of, of how cities themselves are ecosystems, you know, they are not, they're not phony ecosystems like, oh, New York. City's great because it's got central park. No, you know, the, the city isn't eco, I mean more and more research onto this is fascinating stuff because you're finding all these species, not just humans, humans are a natural species, but you know, raccoons, cougars, coyotes, you know, and New York city has there, there's beautiful research that's been done in New York city. Right. We have herds of deer. Wandering the city. We have, you know, foxes. I mentioned the, the raccoons, I think the bird life in New York city is, you know, and so you find things like, and there's a term for this, a technical term for these kinds of critters, right. Sin, Andros, right. These are animals that have adapted to humans and now live. They flourish with humans. They flourish in cities, right? So, New York city for instance, is an extraordinary place to be a Raptor, a bird of prey, right? New York city has some of the highest Paran, Falcon and Hawk populations anywhere. Right? Because they love the tall buildings. They love the bridges. Like the bridges are filled with Paragon, Falcon nests. And you're like, yeah, these, you know, life is adaptive. And So I try to think of all the ways that we live together with all these things in the cities and how humans have made a home, not just for humans, but for, for a whole ecosystem of, of critters. And, you know, like urban raccoons are not like rural raccoons, right. They've things. Right. And it's really interesting, you know, and people study this, you know, scientists, they study like how cities are driving bur particularly birds and raccoons. Are the species been studied most to become more intelligent, they're learning how to solve all sorts of problems. Right. So, so I find, you know, so part of, I guess my practice is sort of learning about that, observing that, thinking about ways that I mean, we haven't, we have a general issue. In the United States, right. Which is that so much of our space and structure is thoroughly Christianized. And it's not an easy thing to say, oh, well, let's, we're, you know, we're just gonna do something different, right. When all of your space is structured around a certain way of life. And so, you know, I, I try to think about ways that we can think of all kind like, okay, the four elements, you know, fire earth, air and water for me, light, you know, how do those relate in an urban context, right? Then in the, in a great way in New York city, you know, you can actually go into the earth. You know, in ways that most ordinary people can't right. And you can go deep into the earth right. In the, in the subways. I mean, you can do that on a daily basis. Right. And you can, you know, I mean, being stuck on a subway, train deep in the earth right. Is a way to like, encounter something that's terrifying and forceful. So how do you think of that sort of thing in, in a, in pagan ways, right? How do you think of, I mean, New York city is also very close to water. I mean, that's the reason the city exists. Right. It's one of the greatest bays in the world. We have dolphins, we have whales in the Hudson seals thinking of that kind of life as part of the city too. And I'll mention one other thing, thinking of things like, I don't know if people know about, I mean, you know, about Manhattan henge. Right. So, so you've got, you know, you've got structures there that people recently have started to say things like, Hey, we Stonehenge, we have Manhattan henge. You know, we have a, we have a thing and it wasn't designed that way, but Mark: Eric, would you like to explain what that is for our listeners? That don't know what it is? Eric: Yeah, Manhattan henge because Manhattan, the you know, the streets are in a sort of Southeast Northwest orientation. There are two times of the year when the sun come, you know, if you're stand on 42nd street in the middle and you've got skyscrapers on either side, my head is the sun, right. And the son just comes down between, you know, vertically between the skyscrapers and sets, right. You know, across the water sort of like Stonehenge, right? Like coming down between these monoliths. And I've seen it is, is really incredible. And people, you know, thousands and thousands of people go out in the streets to photograph it. And Thinking about ways that that kind of stuff can develop. And it might not be stuff that somebody says explicitly like, oh, this is pagan, like it's Wiccan or ARU or drew it, or, or whatever, or witchy witchcraft or something, but these are cultural things that people start to do. Right. And if you start to look around, you see all kinds of little shrines in the city, you know, I mean, there are, there are some obvious big ones in the statue of liberties, like a big pagan statue. And there are statues of old Greek and Roman deities in the city. There's like, mercury and Atlas are down at Rockefeller center, right? There's a statue of pan at Columbia university there. These, you know, these things exist. And not to, I mean, I, I think also, you know, a lot of urban places in a sort of practical sense of things to do things like art museums, right. Where you can go in, in New York, the metropolitan museum, and you can see lots of in fact they just are now having a big show on what old pagan statues used to look like. Right. Because they weren't white, they weren't white Mar they were painted. Right. They were dye. And so they've taken a bunch of them made replicas and they could still find microscopic traces of these dyes in the rock. And so they've now repainted them as they looked. So I'll go see that soon. So there's lots of opportunities for people to do all kinds of things. And I, and I real, but I really do think that. There's a, still a need to develop a lot of cultural infrastructure, right? You could go out in central park and, and do some ritual on the solstice or something, but that's really not. That to me is like something that sort of slides right off the surface of the culture, cuz it doesn't have any connections to things. There used to be some larger connections before COVID there was a network of drum circles. I don't know if people had been to prospect park in Brooklyn, there were some immense, there was immense drum drum stuff going on there. COVID kind of brought an end to a lot of that. So we'll see how that starts up, but I, I think there's a lot of There's there's a lot of thing. And if you do wanna go out in, in you know, in a kind of less urban environment, you know, New York city is actually is the highest density of Woodland trails over 2000 miles of trails within a 60 mile radius of the city, cuz the Appalachian mountains just arc right across the north. Mark: Right. Eric: And so you can, you can, yeah. It's the highest concentration of Woodland parks and trails anywhere in the United States. Mark: Wow. Eric: There's a lot, there's a lot still to be done. And I think I'll just, I'll just leave off with that. Mark: I was that's. Yeah. There's so much to say there. I mean, you mentioned the met and it's that talk about sacred spaces? I, I mean, the metropolitan museum of art is one of the great sacred spaces of the world. It's like a shrine to all human culture. Joh, I, I know you live in Queens, so I imagine you get to the Cloisters which is another super sacred space for me. This is kind of out of order of the, the questions that we talked about doing, but are there specific places or sacred spaces that you think of? When you, when you think about urban paganism in your city, Joh: Yeah. One thing that New York really does well is bigness. There are a few very stereotypically New York spaces that I have like religious experiences and in their giant. So the inside of grand central terminal is one of them. It's massive. It's echoy. The ceiling is painted with this beautiful night sky scene with the Zodiac constellations on it. Part of what feels so humbling being in there is going off of something. Eric said before is knowing that it's also this hub of this massive living transportation network that enables the movement of thousands, millions of people within this tri-state area. Another one is the branch of the New York public library with the very iconic lions out front it's, it's a beautiful piece of architecture. It's also inside cavernous full of this beautiful art, larger than life and quiet. It's really like church almost. You feel like when you're in there, cuz you have this like reverence and respect and gratitude for all of this knowledge that's contained in there and that it's free. Like you can just go and like getting a card is free. It's it still blows my mind. This one is pretty kind of cliche, but the empire state building it's so tall, but the city is so dense that I never expect to see it when I do so I'll be walking somewhere, probably distracted, multitasking, and then I'll look up and it'll just be there in front of my face. And it's this like instantly calming moment for me and kind of resets me in whatever's going on in life at the time. And then there's like smaller little smaller spots. Like there's a Steinway piano showroom near times square that I like to go visit. I play the piano and it's a really silencing experience, even though it's so busy around there and, and crowded and, and loud, but just to stand outside and gaze in at these beautiful pianos that are handmade just across the river in Queens, like it's really, really cool how accessible places like this are because of that, you know, that network that connects, although the parts of the city, so well, the subway. So yeah, those are, those are a few that come to mind. how about you? Eric: Yeah, I think, I think Joh says some great things. I mean, one point there is like the urban sublime, right? Like these, you know, towers that rise to infinity. I mean, it, you can have a kind of experience. That's hard to get anywhere else. If you go like up to the observation deck on the, you know, the freedom tower that replace the world trade centers or the empire state building or Rockefeller center, right. You go up on tops of these things and you see, you know, from a. Point, and that kind of space is you know, I mean, it's commercial, right? You pay, you're going up to the top of, of a skyscraper, but you, it can induce kinds of experiences that are hard to get elsewhere. And sure, grand central station, that's like a great example of a kind of space that's already, you know, sort of semi pagan in its kind of classical thing. Like the Zodiac is there and it's this immense space and you can, you can go in and just be you can experience awe and, and, and humbleness and things like that. A lot in the city. And I think, you know, especially when I first started coming to the city and, and probably a lot of people would have a similar experience. You, you just feel overwhelmed. I mean, the, the sheer size of these things that are around you and unlike I mean, other cities have some of this, but you know, it's not like in New York city, you can walk, you walk a few blocks and you're out. Right. I mean, if you're in Manhattan, you can walk for like 12 miles through this amenity and you're sort of like, I mean, it's, it's humbling. So I think that, I think, and I think there's a lot of symbolism that goes into that. I'll mention that there have been a couple of urban terror decks, right? That use, I mean, if you think of the tower and you think of just, well, the tower, you know, or you think of things like that, there have been some there have been, there are a couple of urban TA decks, some better than others, but you know, people are, and this is what I think about the cultural infrastructure. People are starting to build that kind of thing. Right. And start to see these symbolisms in these, in these places. So, yeah, that, I like, I like that. What Joh said about sort of the urban sublime and what mark, you said about kind of these museums that hold all this, this cultural stuff and. You know, I often think of, of paganism in terms of the symbolic, right. Rather than you know, I'm not much for, for ancient, ancient roots. That, that seems a little racist to me. I'm more into thinking about the future and thinking about things like, you know, if I think about superhuman minds, right? I mean, the city itself is like a high of mind. You know, the city itself is a super organism. It's a superhuman intelligence. Right. And, and things like me, I'm just like a little sell in this organism. I'm passing through contributing something to it, but the, the amount of energy that flows through San Francisco or New York, or, you know, something like that is astonishing. Mark: Yes. Eric: And it's it's information too. I mean, places like, okay. New York, Tokyo, you know, San Francisco, you know, are, are some of the most information rich places on the planet. Mark: London, Hong Kong. Eric: Right. And, and so if you think of like, you know, you think of a deity like mercury or somebody like, or thought, or Glen, you know, these, you may think of these divine minds and these patterns of information. I mean, I prefer to leave those Dees in the past where they lived, but now you look at super, if you want a symbol, cuz for me, a lot of this is symbolic. If you want symbolism for superhuman intelligence, you know, superhuman mind a superhuman agency, right? I mean the place to one place to find that there are other places, but one place to find that is in the, you know, the rich information flows the density of information flows in cities. Mark: Mm-hmm Eric: Right? You, you can really, you can, you don't have to think like, I mean, Okay. I lived in New York city. This means I am part of something that is immense it's 400 years old. It's I don't know how long it'll last, but you know, so many people have contributed to it and you're there you feel it you're like, yeah, I there's this thing, you know, it's immense, I'm a tiny little part of this huge thing. So. Mark: and, and I think that's really well said, and it also, it extends beyond the bounds of New York city so much. I mean, I, I think about watching old movies where pretty much everybody came from New York or their immediate family came through New York. It's like the entire culture of the United States is deeply informed by this urban collective experience that then spread throughout the rest of the country. I was thinking about, you were talking about culture and of course, city is where the culture is, right? I mean, there's culture everywhere, but big cities are there're places where it's easier for people that are cultural creatives to make it. There are more opportunities for them to, to make a living. And it reminded me, I've lived in two big cities in my life. I've lived in San Francisco and in Barcelona. And one of the things that attracted me the most about both of those places is busking in the underground. Eric: Oh  Mark: the, the caliber of musical performance that you can experience. Just at random, you know, by stepping off of a train and suddenly finding yourself surrounded by it is it's like this, this spontaneous moment of, you know, truly religious kind of joy to me. And it's, it's one of the things that leaps immediately to mind to me, when I think about my fondness for those cities, right. Eric: Yeah. I mean, I, I think, and maybe Joh can speak to this too. I mean, the you know, thinking of those of those spaces where you can go and, and, and hear music and often the, the cultural thing is, is mixtures of cultures too, like in San Francisco or Chicago or New York. I mean, I can, you know, there are all these little I think, was it, Joh, did you mention Centia, did somebody mention that somebody mentioned that, but you know, there are all these, there are all these, you know, Afro-Caribbean cultures that have come into New York city and you could find all these little things, like all over the streets. You know, and they have some, you know, Afro-Caribbean significance and there they are. Right. And so you already find lots of, you know, there are lots of alternatives to a dominant, this sort of dominant Christian narrative. There are lots of alternatives already in these urban spaces, right. That come from from other other sources. Joh: I was actually also thinking about the, the mixture of different cultures. When thinking about some of the places that I like to visit there, there are a couple of neighborhoods in downtown Manhattan that I like to just I'm drawn to them. And I just like to walk around in and think about. The history and evolution of culture in those neighborhoods, like the history of music, of counterculture, of the different immigrant communities that settled there over time and everywhere you look, you can see little remnants of all this history from like a German inscription in the brick facade of a building or a plaque telling you that Charlie Parker lived in that building a 24-hour Ukrainian diner founded by refugees in the sixties that like still you know, still you can't, you it's always a weight. So there's that, there's that kind of magic too. And then I think just walkable urbanism in general, like increases the likelihood that you'll have chance encounters with not just different cultures, but like different kinds of people who are living different lives from you. Like. There's a community of local businesses and neighbors, and then the city workers, and it's all happening all in the same space. Like there's no alleyways in New York city. There's like two in the whole city. And so all that stuff is, and activity is just running up against itself and like keeping the environment running and thriving and kind of with this magical energy all the time. Mark: Yeah. And, and when you think about that, when you think about all those different cultures and different sort of value systems and so forth, all kind of coming together and finding a way to coexist, then it's no surprise that it's the cities that are the blue parts of the United States, right? It's like in the cities, people have figured out how to get along, cuz they have to, there's no choice about it, Joh: Yeah. And to coexist peacefully. Mark: And eventually to thrive. I mean, not, not just to coexist, but I to actually have melding of cultures and you know, new and interesting combinations of stuff like jazz, for example in new Orleans and New York and Chicago. Anyway, I, I don't know where I was going with that, but it, it occurs to me that the, the values that we associate with paganism, right? The inclusiveness, the tolerance, the the appreciation for beauty and culture and diversity and all those things, they really thrive more in the cities than they do in the, in the rural areas, which we think of as more natural, right. Eric: Yeah. I mean, that's a weird, you know, you find that kind of, to me, very, almost paradoxical or contradictory view in a lot of paganism, which is like, oh, the rural environment is the pagan environment. And you're like, no, the rural environment is filled with fundamentalists, man. Mark: Well, not entirely, not, not Yucca. Eric: nah, well, I mean sure, but, but still it's it's yeah, I mean, if you have a sort of polycentric culture where you've got lots of different cultures and lots of different religious ideas and lots of TISM lots of mixing of different religious ideas and you've got, you know, intelligent raccoons and, and you know, sparrows and yeah. Racoons have little hands, you know, they're learning to work stuff. They're gonna, that's what we're that's what's gonna take over after we're gone. You know, so, so I think that that's already seeing the multiplicity. I, I think of paganism often in terms of multiplicity, instead of, you know, unity, it's like, yeah, there are, there are many perfections and many ways to bring those together and, and integrate them into a system without, you know, reducing 'em to a, to like everybody has to act the same, you know? And I do think so. I think in, in that sense mark, what you said yeah. About cities having that, all those combinations right. Are really good. Really good. I don't think we're quite there yet in trying to figure out what, you know, the sort of next culture is gonna be, but won't happen in my lifetime, but I, I hope it will happen. So. Yucca: One of the things to kind of shift a little bit that, or some qualities that are usually not associated with urban environments that sometimes are, are highly valued in certain pagan circles are things like solitude and stillness and quietness. And those are things that I'm curious. Do you feel like. It is a fair assessment. That that's not something that really happens in urban environments. And also, is that something important in your practice? If it is, how is that something that is a pagan you, you search out or cultivate in your life? Joh: This made me think of something really specific. So it's actually, I feel like one thing that happens here is there's so much stimuli going on all the time. That it's actually, for me, at least fairly easy to, to, to be find myself in solitude. I, I live alone and You know, during the pandemic, especially, I didn't see anybody. And it was, it was very quiet. Actually, if you, you know, if you live in a more busy part of the city and you have an apartment facing the back of the building, that's like a sign that it's gonna be quiet. It actually can get really quiet here, surprisingly. But one thing that I don't know, I think this happened in multiple places around the world, in the beginning of the pandemic, but this, this thing started happening here where at 7:00 PM every day, everyone would leave their apartment and go outside and start clapping for the healthcare workers and essential workers who were actually having to still leave their apartments and help the city run. And this happened for months and months, every day at 7:00 PM, everyone would go outside and start clapping and, and it really helped, I think with the. Precarious kind of mental health situation that we were all finding ourselves in because we were trapped in these tiny boxes for so long, like scared of going outside because of the density and everything. And it helped us feel kind of alone together in a way. So that, that goes veers a little bit off of what you were asking, but I think it's actually not that it's pretty easy to find that piece and that, that that quiet and solitude if you if you try, like, not during a global pandemic, but but yeah, that just my mind kind of went there when you asked that. Eric: I think that was, that was a, a great place to go. I mean, I remember that we didn't go outside, but we leaned out our windows and banged on pots and pans, you know? And that's that was kind of a collective ritual. Mark: Yeah. Eric: I mean, it kind of, I mean, it was a collective ritual and I think, you know, I, I wonder about some of that solitude or something. I mean, certainly in, in lots of urban areas, there's a lot more, I think maybe I'm maybe I'm wrong here, but you know, a lot of collective action, there's a lot of political awareness political activity. And maybe that solitude, isn't quite what people are wanting. Right. Because it's not like I'm gonna go into myself and, and I'm gonna go, I mean, cities face outward, right. I mean, and that energy gets radiated outward. And I, I probably, if I had to think of my most well, you know, the two very pagan moments in New York city, both were musical. One was when I heard the band high long in New York, which was. You know, almost surreal in the, in the, the juxtaposition of this, this high, long shamanistic, you know, whatever they're trying to bring up. And it's in, it's in a theater in Manhattan and there are thousands of us there and we're all chanting and clapping and dancing and stuff like that. But probably even, even a little more, you know, pagan than high, long was like one time when I went to a Patty Smith concert in Manhattan. And that was just an, you know, an, I don't like to use this word, but that was intense. You know? I mean, that was something that was, I've been to a bunches of concerts and that was, you know, everyone just collectively this was, I think the 50th anniversary of her horses album and that's what they played. Mark: Oh, Eric: Right. And everyone knew all the words of course, and everyone was simply. Well, like in this unison and that's already you know, Patty Smith's already like, what space is she in with with these kinds of cultural things? You know? So I, I think there's a lot of opportunities for those kinds of collective mu I mean, music is one, art is one political, you know, political gatherings are be they protests or just activist gatherings.  Mark: Dancing thing. Eric: Dancing. Yeah. All those kinds of activities really happen in, in cities. So I wouldn't go with the no, I mean, yeah, like, I mean, Joh was right. You can be solitary in the city if you want to. I mean, it's probably more solitary there than anywhere else. Right. Because it's certainly in New York because you know, if you're not engaged, like nobody's gonna talk to you. Mark: Yeah. Eric: Right. I mean, they're gonna leave you alone. And but I, I do think that there is an enormous amount of col I mean, that's the point of a city it's collective activity. Right. You know, I lived on a farm. I know what I know what rural isolation is. Like I, you know, I don't wanna do that ever, ever again, so yeah, I dunno if that answers that, but there you go. Mark: You know, it occurs to me when you talk about that. When I was, when I was in late high school and, and into my first couple of years of college, I was really into punk rock. And of course I was living, you know, very close to San Francisco and there was a huge punk rock scene there at the Maha gardens and some other places. And so I saw a ton of shows and one of the things that always struck me was these bands never come 60 miles north to where I live. They, they don't leave an urban environment. Right. Because punk lives in the cities and and many of those concerts were truly ecstatic experiences. Eric: Right. Mark: I, I mean, the mosh pit was just this glorious experience of mutual trust, where we knew we weren't going to hurt one another, but we were going to fling one another around. My partner NAEA tells a story about being in a pit in Philadelphia where somebody lost a contact lens and the entire pit sort of went who to make a space so that they could find their contact lens. And they actually did find their contact lens. So, you know, it very, I mean, there's a, there's a very abrasive kind of quality to the punk aesthetic, but really people who cared about one another and, you know, were, were part of something. And that was very much an urban experience. Yucca: Hmm. Eric: Right, right. I mean, I think you, can you get that kind of you get those kinds of energies and a lot of that so far is kind of aesthetic, right? Music, art, dancing, things like architecture, you know? And, and it'll be interesting to see, you know, people translating that more. You know, that's why, I mean, I think for instance, sort of the pagan music is really interesting and the ways that that can go. And different kinds of artistic expressions. And one of the things we didn't really talk about, which I think of as kind of pagan is sort of the, the visionary community, right? The transformational festivals and, and, you know, visionary art and that stuff, which to, to my mind, is in entirely a pagan culture, a pagan subculture. And that's, that's there too. Right? A lot of that is in urban areas. Also in New York city, there was an San Francisco too, I believe, but they're a big, you know, I think of stoicism as, as a pagan movement, contemporary stoicism, and there's an enormous enormously rich stoic groups in in New York. San Francisco comes to mind and a few, there are a few other cities that have, but yeah, San Francisco certainly has all this transformative tech stuff.  Mark: And the, the whole burning man phenomenon, which is really interesting when you think about it. Because a lot of the people who go to burning, man, don't come from urban centers, but they have to build a city Eric: right. Mark: in order to have. The kind of crucible of creativity that they want. And burning man is a very pagan experience in, in at least the one time I was there. It definitely was not necessarily in a worshipful kind of way, but in a, in a cultural way, the, the kind of mutuality and celebration and expressiveness and creativity that you have in those kinds of environments are they remind me of the pagan community. And of course there's a lot of people there who are pagans. Eric: Oh yeah. Yucca: A lot of rituals. Mark: Yeah. Yeah. Eric: Yeah, that's gotta be like a paradigm case of how to do religion differently than it was done before. Right. And yeah, I mean, I teach a lot about burning man and you know, I always say to my students, I'm like, well, what do you think a new religion would look like? It's not gonna look like the old ones, you know? And you find, I mean, there's a lot of that around, I mean, that's, that's obviously closely connected with San Francisco, but there is a lot of that around not just burning man, but there's a, there's lots of places around New York city that are filled with that kind of stuff. I mean, yeah. I'm thinking in particular of like Alex Gray's chapel of sacred mirrors, Mark: mm-hmm Eric: which, which used to be in Manhattan, Joh, did you ever see that? Joh: No, I didn't. Unfortunately. Eric: It used to be in Manhattan. And now it's moved up the river into the Hudson valley and COVID kind of shut it down, but that guy used to have like weekly I'll just say raves at his place. Right. Wa in Weiner's falls check an hour north of the city. So, so that stuff is all around. Right. And it will be interesting to see if it gets more, you know, as things go on, if it gets, I mean, maybe it will just remain at a kind of level where it's people doing aesthetic things. Right. And they'll come together in these kind of groups and maybe it'll get more organized. I don't know. Mark: Hmm. Eric: Yeah, go to go to, Wappinger go to the chapel. I can't wait till the chapel sacred mirrors opens up again. I went with my, my friend, my friend of mine, Pete, and there was something about, I don't know what, you know, iowaska or something. And Pete looked at me and said, I didn't think this guy would be into drugs if you know, Alex Mark: Alex Gray. Really? Eric: yeah. It's like, Mark: the man who envisions gigantic halos of color all around the human form. Eric: you know, like 47 eyeballs, you know, like yeah, right. A little irony. But you know, that's, that's you know, it's all around and you know, maybe people don't conceive of it as pagan in a unified way, but maybe they should. Right. So we'll, we'll see where that goes. Mark: And I think, you know, the other part of it is that people are looking for rituals for, for shared communal experiences. Some of which we've just been talking about, but even people that are doing rituals in a more formally pagan kind of way, they have a much easier time finding others of like mind in a city than they do in an area like mine. For example, even though I'm close to San Francisco and there's a pretty large population of pagans here there's exactly one atheopagan other than me living in my county to my knowledge. Oh, that's not true four, there, there there's four of us, including me. And that's a, you know, there's half a million people living in my county, so yeah. Cities become this focus of such energy and, and collaboration. Eric: Yeah, I think they might. I mean, I, I, you know, there's probably like, you know, 7 million atheopagan in, in New York city. They just don't call themselves that. Mark: Huh? Eric: Right. And I think that's an inter I don't know if that's quite true, but it's, I think an interesting point, right? That you have people that are maybe nominally secular, but yet they do all these kinds of things. Right. And they don't I mean, I make contact with this through my students. Right. Who don't identify as, you know, pagan or atheists, but yet they're doing all sorts of they, you know, if you ask them, do they believe in God? No, but they don't identify as atheists. It's just, they just, they just don't do that stuff, but then they do all kinds of other things. Right. And you know, they, they do all sorts of, I mean, witchcraft was a kind of popular thing. I don't know if it still is, but they do things right. And they have all sorts of little rituals. Some of which are, are, come from family, traditions, others, you know, they do strange things with crystals, with their cell phones. Right. Those kinds of things could easily become more you know, a little deeper and a little more widespread where people start to think organically like, oh, what? And sometimes they might just not say, no, I'm not doing anything religious because they think of religion as Christianity and maybe they're right. And maybe that's right. And so I do find it an interesting point. That you say like, yeah, there might be a lot of atheopagan around you. They just don't call themselves that, Mark: right. Eric: you know, and they don't, you know, I mean, I know Masimo is a big leader of the stoic community and we just have this debate about whether or not he was a pagan. He'd be like, no, cuz that's like star Hawk. And I was like, no, dude, you're reviving, you're reviving an ancient pagan way of life, which is, oh, by the way, your own family history by your own admission, you know? And he's kind of like, like, guess that's true, you know? But he wouldn't call himself a pagan. Right. But he's doing the thing. So I, I do. And all those people out in San Francisco who do like the transformative text stuff and. A lot of the kind of consciousness hacking and things that goes into like some Americanized forms of Buddhism and things like that. That's, you know, there just might not be a single word for it yet. Mark: Sure sure. And all the, all the tech millionaires going to south America for iowaska ceremonies, you know, I mean, these, these are not the, the men who founded IBM in the 1950s and all wore an identical blue suit with a white shirt and tie. You know, this is, this is a very, very different culture that we've got now. Eric: Yeah. I think so. Was there, Joh, were you gonna say it, that it looked like you were gonna say a thing. Joh: The thing you were the thing you said about, you know, there, there might be 7 million Athens here, but they don't call it that. I just keep thinking about that because there's so many parts about like the set of values and the just human universal human needs, or like seeking for community for for ritual. The I've, I've seen acts of service, like in the past couple of years, like just becoming more community based here, like mutual aid, community fridges things like that. And, and what you were describing, like not, not your IBM founder, you know, people kind of looking for more right. Trying to. To look for more meaning it's all these little pieces kind of just existing at the same time, but not being named in any way. Eric: Yeah, or people aren't quite sure. That's why I think that, you know, building a cultural infrastructure, you know, some way to fit things together that says, oh, you guys are all have a lot in common. Right. I don't Joh, maybe, you know, maybe you're tapped into the secret networks. I mean, I don't know, like allegedly there's a zillion you know, iowaska rituals, like all the time in New York or there were before the pandemic. I don't know what the Panda, I mean, the pandemic transformed so much. There are big psychedelic conferences in New York, right? The the horizons which I've gone to. And but I, I don't know if this stuff is all, is all, you know, secret or, or not. Mark: Well, it seems as though we're at a time where culture and particularly the monopoly of Christianity has really shattered. And of course it's rebelling right now and trying to lock down everything it possibly can, as it loses its grip on the population. But there are all these fragments of things that are kind of floating around. It's like the accretion disc around a star, you know, Those things are going to, to glom onto one another and get bigger and bigger. And some of them will just spin off into space and be their own thing or dissolve. But I feel like nontheistic paganism is a kind of an organizing principle that a lot of these things can fit under because it provides meaning it provides pleasurable activities that people find joyful, provides opportunities for people to be expressive and to create family in whatever form that is meaningful and helpful to them. So it's, it's kind of an exciting time and I, I agree with you, Eric. We're not gonna see the outcome in our lifetimes. I don't think, but this, I think we're at a really pivotal time in this moment. And so working to be a culture creator is a really exciting thing. Eric: Yeah, I think that's true. And I, I mean, sure. I mean, I think that you know, and I don't know what to make of this as a, you know, an American who's growing older, but yeah, the, the sort of angry Christian nationalists trying to lock down what they can. And I don't know what it's like to live in, you know, Tennessee or Georgia or Indiana. I lived in the Northeast and, you know, Pennsylvania's an interesting case too, but I mean, you know, New York and north and east, it's like, Christianity's gone. Mark: Yeah. Eric: It's like, it's not here anymore. And I don't know if California or the west coast is that way. Certainly you have pockets here and there, but what a strange, yeah, that's just strange, Mark: After 2000 years of complete hegemony, right? Eric: Well, right. And you know, how are people living their lives around that? I mean, one of the things I like to do is catalog the existence of stone circles in the United States, you know? And like they're all over the place. I just found one like three miles from where I am now, Mark: Wow. Eric: know? I mean, and so what are people doing? Like what, Mark: It's a lot of work to build a stone circle. They must be doing something. Yucca: Is this is this in a park. Eric: No, this is on private land, up in the Hudson valley, you know, and I, and I just, just learned about it and you know, so I, I, I think we're all gonna, my prediction is we're everybody's gonna smoke weed and look at birds that's gonna be the, that's gonna be the thing, you know, bird. Now he's a bird, you know, now that now that weed is legal, but yeah. Where's this gonna go, Joh? You're young. It's up to you. Mark: Yucca is young Eric: Yucca is young too. That's right. You guys are young. Not, not is old, old foggy like us. Mark: Yeah. Eric: So what are you gonna do? I telescopes you got it all there. Yucca: Oh, yeah, I'm a science teacher. that's this is my classroom back here. Yeah. Eric: Oh, all right. Mark: Well, this has been an incredible conversation and I know we could go on for hours. But I think it's probably a good point for us to kind of draw down for this episode. And I would imagine we're gonna get a lot of really positive response from this episode. And we may ask to have you back to talk more about these things, cuz it's, it's really been just wonderful and super interesting talking with both of you. Yucca: Thank you for joining us so much to think about. Eric: Yeah. Thanks. Thanks for having us. Thanks for having Joh: Yeah, thank you so much. Us on, this was super fun to, to reflect on and think about, and talk about in this group. So thank you. Mark: You're very welcome. And of course we welcome feedback and questions from our listeners. The email address is the wonder podcast, QS, gmail.com. That's the wonder podcast, QS, gmail.com. So we hope to hear from you have a great week, everybody, and we'll be back next week.  

In Norse mythology, the fearsome beast known as Fenrir was the child of the demoniac god Loki and the giantess Angerboda. Fearing that he would become an evildoer, the gods tied him with a chain made of various elements, such as the sound of a cat's footsteps, the beard of a woman, the breath of fish, and other occult elements.When the chain was placed on him, he bit off the hand of Tyr, who was a prominent god in Norse mythology. He was then bound and gagged until Ragnarok, the Norse equivalent of the Doomsday. According to one version of the story, he will fight against the powerful god Odin, swallow him and also consume the sun. In both Iceland and Norway, poets have been talking about the day when Fenrir will break free and wreck havoc.Like all of Norse mythology, the story of Fenrir is told through a Christianized lens today. There are various wolves in Norse mythology, such as Skoll and Hati, but it is believed that most of them were originally based on actions performed by the fearsome creature Fenrir. Although he is regarded as an antagonist, the story makes it clear that the treatment of Fenrir by the gods contributed to his decision to align himself with the forces of chaos.Read more at https://mythlok.com/fenrir/

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