Podcasts about Cornelius

Verse by verse study through the book of Acts Chapter Ten and Verse Twenty Seven

Pastor Matt opens by setting the stage with Acts 1:8, the last recorded words of Jesus before his ascension, where he commands his followers to be witnesses "to the ends of the earth." For the first nine chapters of Acts, the gospel had been spreading rapidly — but almost exclusively among Jewish people. The burning question hanging over the early church was this: What about the Gentiles? Could people who were not ethnically Jewish truly become part of God's family? Acts 10–11 answers that question decisively, Marking one of the greatest turning points in the entire book. Through a pair of divine visions — one given to Cornelius, a Roman centurion and God-fearer stationed in Caesarea, and one given to Peter involving a sheet full of unclean animals — God begins dismantling centuries of cultural, ethnic, and religious walls. When Peter steps into the home of Cornelius and shares the gospel, the Holy Spirit falls on the Gentiles just as he had on the Jews at Pentecost. Peter's response says it all: "Who was I that I could stand in God's way?" Back in Jerusalem, the church initially pushes back, but when they hear the full account, they fall silent and glorify God, saying, "Then to the Gentiles also God has granted repentance that leads to life" (Acts 11:18). Pastor Matt brings the message home with three practical takeaways: God is pursuing people we might tend to overlook; following Jesus means letting him reshape our perspectives and assumptions; and the Holy Spirit directs and confirms God's mission to all people. The call to action is clear — just as someone once crossed out of their comfort zone so the gospel could reach us, it is now our turn to step into uncomfortable obedience and move toward the people God is already pursuing.

Have you ever felt like you didn't measure up? Cornelius was the wrong background, wrong religion, wrong everything by the early church's standards. But God saw something different. Acts 10 shows us that God has never shown favoritism when sharing the gospel, and neither should we. Join us as we discover how God works through ordinary people to reach ordinary people. Hosted on Acast. See acast.com/privacy for more information.

How do we hear from God when life is loud and our schedules are overflowing? In this message, Erin Gaines explores four practical ways to hear God's voice in everyday life. Drawing from personal stories and the powerful account of Peter and Cornelius in Acts 10, Erin shows how building a daily connection with God transforms the way we parent, navigate relationships, and respond to the people around us. Whether you're in a busy season or searching for your next step, this message will encourage you to slow down, tune in, and discover what God is already saying. Learn how to discern when God is speaking, how to respond even when it's uncomfortable, and why a word from God always calls people up and never tears them down.0:00 A chaotic week and the struggle to hear God6:09 Why hearing starts with slowing down9:20 Creating space to hear God's voice14:53 Finding your place to meet with God18:52 Learning to recognize your Father's voice23:12 Discerning when to speak for God28:56 The story of Peter and Cornelius36:35 Closing challenge and prayerSupport the showMade a decision to follow Jesus? We want to know about it! Fill out our connect card here: https://local.churchcenter.com/people/forms/115766Thank you for your generosity. For information on how to give, visit https://localvineyard.church/give.

Verse by verse study through the book of Acts Chapter Ten and Verse Twenty Five

Premium This is a preview of our premium episode. Full access is available only to premium subscribers. Click here and learn about the Premium Podcast to access this interview... Play audio-only preview episode | Play on YouTube | Play on Spotify Episode Summary We welcome back Dawn Mahan and Jerry Manas for a project risk management conversation that connects movie moments with practical project leadership. Dawn and Jerry, co-editors of Projectland Goes to the Movies: 22 Blockbuster Strategies for Project Success, focus on the chapters they personally wrote and use them to examine how project managers identify early warning signs, assess uncertainty, choose risk responses, and handle the human side of risk. Jerry uses Star Wars to explain fast risk assessment, OODA loops, situational awareness, risk response planning, and the difference between risk as threat and risk as opportunity. Dawn uses The Italian Job to discuss trust, hidden resistance, team pressure, stakeholder behavior, sabotage, and what happens when a new person joins an already established team. Together, they make a practical point for project managers: risk management cannot live only in a register. It has to show up in conversations, sponsor alignment, team formation, stakeholder engagement, and regular project decisions.

Verse by verse study through the book of Acts Chapter Ten and Verse Twenty Three

God doesn't just transform individuals—He orchestrates moments that shift the future of the church. Cornelius' conversion becomes a doorway for Gentiles everywhere.Disclaimer: We apologize for the sermon audio being low. Please turn the volume up on your device. 

Verse by verse study through the book of Acts Chapter Ten and Verse Twenty Two

Reading Acts 10:1-8 where a centurion named Cornelius, a devout man who fears God, hears from an angel that his prayers have been answered and he is to seek out Peter. Visit wwutt.com for all our videos!

This week on Lawgiver, host Tom Elliot welcomes author Samuel Garza Bernstein to explore the fascinating life of a Planet of the Apes icon. They discuss Bernstein's new biography, Roddy McDowall: An Actor's Life, tracing Roddy's journey from Hollywood's golden age to the makeup chair of the 1968 sci-fi masterpiece. Whether you love him as Cornelius, Caesar, or Galen, discover the man behind the mask in this deep-dive interview.Amazon US LINKAmazon UK LINK

Peter's encounter with Cornelius reveals the gospel's power to break barriers, as God welcomes Gentiles fully into His kingdom through faith in Christ alone. Peter refuses worship, pointing all glory to Jesus. As Cornelius and his household believe, the Holy Spirit falls on them just as at Pentecost, proving that salvation is by grace through faith, not works or rituals, and that every believer is sealed by the Spirit and called to respond in obedient baptism.

Acts 10:1-8

Today marks the 18th anniversary of the arrest of Ryan Cornelius, a British businessman stuck in jail on dubious charges over a real estate development project gone awry. And yet… the UK Government is doing nothing substantive to get his release, too scared to pressure a close ally. Does this episode showcase a key aspect of the Enduring Disorder: medium power democracies are too scared to pressure their wealthy allies to abide by the rule of law? Originally sentenced to 10 years for a ‘crime' -- that the first Emirati judge that saw the case declared was unsubstantiated -- he remains still detained after his initially unproved sentence was extended by a further 20 years. The UN Working Group on Arbitrary Detention has found his detention to be arbitrary, and his family has spent years campaigning for the UK and UAE authorities to secure his release.  To find out more about this case and what it reveals about international relations, Jason is joined by Chris Pagett, Ryan's brother-in-law. This is the first in our ever-other Thursday Disorder Latest series. Chris and Jason discuss what the UK Government should (and has so far failed to) do, the ways that automatic sanctions could order the disorder, and why cases like this spread in our era of Enduring Disorder and in turn spread yet further Disorder. To join our Mega Orderers Club for ad free listening, early episode releases and exclusive access to live events, visit disordershow.com/club To tell us more about Disorder, visit disordershow.com/survey  Producer: George McDonagh Subscribe to our Substack - https://natoandtheged.substack.com/ Disorder on YouTube - https://www.youtube.com/@DisorderShow Show Notes Links: To join our Mega Orderers Club for ad free listening, early episode releases and exclusive access to live events, visit disordershow.com/club Read: MPs call for sanctions over British man detained in Dubai for 17 years https://www.irishnews.com/news/uk/mps-call-for-sanctions-over-british-man-detained-in-dubai-for-17-years-HSOY7IGZZRJGNEO5TA3KGFZUYA/  Read: Dubai prisoner: Wife pleads for help to get husband home https://www.bbc.co.uk/news/uk-england-london-62162686  Read: Families of UK prisoners detained abroad urge ministers to keep promises of help https://www.theguardian.com/uk-news/2025/jul/16/families-of-uk-prisoners-abroad-urge-ministers-to-keep-promises-to-help  Watch Chris in conversation with Iain Duncan Smith: https://www.youtube.com/watch?v=M9QXdNGsj_A  A brilliant article from a few years back that tells the story in its entirety: https://www.economist.com/1843/2021/12/15/the-dubai-debt-trap  Learn more about your ad choices. Visit megaphone.fm/adchoices

Peter walked into a Gentile home — something no Jewish man was supposed to do. But God had already prepared the room. Cornelius had gathered his family and friends. The Holy Spirit fell before Peter even finished preaching. And in one afternoon, the gospel broke through a wall that centuries of tradition had built. In Acts 10:23–48, Curtis Rosinski unpacks what happens when Peter finally arrives at Cornelius's house and delivers one of the clearest gospel presentations in the entire book of Acts. The message is simple and world-changing: God shows no favoritism. The gospel is for everyone. And if that's true, it changes how we live, who we pray for, and who we're willing to talk to. This message explores what it looks like to share the good news freely — not because salvation depends on us, but because God is inviting us into something he is already doing.

Lead agronomist Craig Allaman joins host Juan for a season check-in on corn and soybean emergence across the Cornelius footprint. After a challenging spring marked by narrow planting windows, sporadic heavy rains, and an unusual stretch of cool nighttime temperatures, Craig breaks down what's actually happening underground — and what growers should be watching for right now.Timestamps:0:00 Intro1:47 How Plant 2026 Started — Craig's Overview2:37 Corn vs. Soybeans: Sitting Out the Cold Windows7:13 What Actually Causes Crusting (It's Not Just Dryness)8:45 Corn vs. Soybeans: Which Is More Impacted by Crusting?9:30 The Coleoptile Explained — Shepherd's Crook & Leaf Scarring12:39 Cold Injury: Leafing Out Underground16:06 Seed Treatments & the Cold, Wet Start17:23 What Should Growers Be Scouting For Right Now?21:05 How to Scout: Dig Those Seedlings Up24:27 #1 Mistake When Evaluating Emergence26:55 3 Things to Do Before Calling a Replant27:46 Key Takeaways & Closing

Wüllenkemperc, Cornelius www.deutschlandfunk.de, Büchermarkt

What happens when you mix a Navy veteran's passion for storytelling with a former homeschool mom's vision for scaling a business? You get Rustic & Main—a multi-million dollar jewelry company born right out of a home garage. In this episode of Married with a Business, we sit down with founders Mike and Summer Yarbrough to talk about their incredible entrepreneurial journey. From their humble beginnings in 2016 to growing a team of over 30 artisans and opening a beautiful retail showroom in Cornelius, North Carolina, Mike and Summer share the raw, honest truth about building a massive brand while navigating marriage. Whether you are currently running a business with your spouse or just dreaming of launching one from your own garage, Mike and Summer's insights on grit, growth, and partnership are not to be missed!  Tune into #MWB to learn that and more about working with your spouse/partner not only at home but also at the office!    Links: http://audibletrial.com/BizMarried  https://www.marriedwithabusiness.net/ 

True North Country Comics Podcast chats with Dave Cornelius about his graphic novel 'Shadow Tales' and more.

This week we have a look at the 1972 film Conquest of the Planet of the Apes. This is Episode 485! Conquest of the Planet of the Apes is a 1972 American science fiction film directed by J. Lee Thompson and written by Paul Dehn. The film is the sequel to Escape from the Planet of the Apes (1971) and the fourth installment in the original Planet of the Apes film series It stars Roddy McDowall, Don Murray, Ricardo Montalbán, Natalie Trundy, and Hari Rhodes. In the film, set in a world that has embraced ape slavery, Caesar (McDowall), the son of the late simians Cornelius and Zira, surfaces out of hiding from the authorities and prepares for a rebellion against humanity.Conquest of the Planet of the Apes was released in the United States on June 14, 1972, by 20th Century-Fox. The film received mixed reviews from critics. It was followed by Battle for the Planet of the Apes in 1973.Become a supporter of this podcast: https://www.spreaker.com/podcast/castle-of-horror-podcast--4268760/support.

Caiti Svymbersky shares in our series, Acts. This week we look at the stories found in Acts 10 and Acts 11:1-18.

In this profound exploration of Matthew 21:40-46, Tony Arsenal and Jesse Schwamb unpack the Parable of the Wicked Tenants and its devastating indictment of Israel's religious leadership. The hosts navigate the complex theological terrain of kingdom transfer, covenant faithfulness, and the identity of God's people across redemptive history. With careful attention to the text's original context and its implications for the church today, they examine how Christ presents himself as the rejected cornerstone—the one upon whom people either fall in repentance or are crushed in judgment. This episode offers rich insights into supersessionism, the remnant theology of Romans 11, and the practical call for Christians to examine whether they're submitting to Christ as the true cornerstone or attempting to usurp his rightful place. Key Takeaways The Self-Condemning Verdict: The chief priests and Pharisees unknowingly pronounce judgment upon themselves when they declare the wicked tenants deserve destruction, demonstrating how the natural conscience can discern God's justice even when blind to personal complicity. Kingdom Transfer as Covenant Transition: The "taking away" of the kingdom represents not the abandonment of God's elect remnant but the historical-redemptive transition from the typological Old Covenant administration to the New Covenant church gathered from all nations. The Cornerstone's Double Judgment: Christ as the cornerstone presents two modes of encounter—those who fall upon him in repentance are broken but healed; those upon whom he falls in final judgment are ground to powder with no remedy. Visible vs. Invisible Church Distinction: The visible identification of God's people shifted from the geopolitical nation of Israel to the universal church, while the invisible elect have always been saved by grace through faith in the coming Messiah. Fear of Man vs. Fear of God: The Pharisees' restraint from seizing Jesus due to fear of the crowds (rather than fear of God) exemplifies how the wicked are dominated by human opinion rather than divine accountability. Infant Baptism and Covenant Community: The joyful inclusion of children in the visible covenant community through baptism reflects God's gracious promise sealed to those who contribute nothing to their own covenant status. Fruit-Bearing as Evidence: The "new tenants" are characterized not by works-righteousness but by evidential fruit—the genuine works that flow from "true and lively faith" worked by the Holy Spirit. Key Concepts The Irony of Self-Condemnation The theological and pastoral power of this parable reaches its climax when the religious leaders, failing to perceive themselves as the wicked tenants in Jesus's story, pronounce harsh judgment upon the hypothetical villains: "He will bring those wretches to a wretched end." This moment mirrors Nathan's confrontation of David after the Bathsheba affair, yet with a tragic difference—these leaders never experience David's repentance. Calvin observes that the natural conscience, even when blind to personal guilt, retains an "hidden impulse to identify with justice." The Pharisees demonstrate total depravity in high definition: they possess enough moral clarity to recognize egregious covenant-breaking in the abstract, yet remain entirely blind to their own embodiment of that very wickedness. This irony serves as both judgment and warning—we all possess an uncanny ability to see sin clearly everywhere except in the mirror. Kingdom Transfer: Covenant Continuity and Discontinuity The phrase "the kingdom of God will be taken away from you and given to a nation producing its fruit" requires careful theological handling to avoid both replacement theology (in its pejorative sense) and dispensational fragmentation. The Reformed understanding maintains covenant continuity: there has always been one people of God, defined not ethnically but by faith in the Messiah. What changes is the visible administration of the covenant. Under the Old Covenant, the visible church was largely coterminous with ethnic Israel—a geopolitical reality with boundaries, a zip code, and national identity. Under the New Covenant, the visible church explodes these ethnic and geographic boundaries, fulfilling God's promise to Abraham that "in your seed all nations will be blessed." This is not Plan B; it's the eschatological unveiling of what was always intended. The "breaking off of natural branches" (Romans 11) refers to covenant unfaithfulness resulting in exclusion from visible covenant privileges, while the faithful Jewish remnant—the apostles, early believers, and the ongoing elect from Israel—remain fully incorporated into the church. The vineyard hasn't been abandoned; it's been opened to "other tenants" who will render the proper fruit: Gentiles grafted in alongside believing Jews into the one olive tree of God's redemptive purposes. The Cornerstone: Salvation or Destruction Christ's invocation of Psalm 118:22—"the stone which the builders rejected has become the chief cornerstone"—followed by his dual judgment ("whoever falls on this stone will be broken...on whomever it falls, it will scatter him like dust") presents two exhaustive options for relating to Jesus. The cornerstone in ancient construction was the foundational stone by which all other stones found their proper alignment and orientation. To fall upon this stone willingly—in repentance, faith, and self-abandonment—is painful. It shatters pride, self-righteousness, and autonomy. But this breaking leads to healing, to being properly "squared" and aligned with reality as God has constructed it. The alternative is catastrophic: to have the cornerstone fall upon you in final eschatological judgment is to experience irreversible, total destruction—being "ground to powder" with no possibility of remedy. The practical application is urgent: we must examine ourselves continually to ensure we're not attempting to be our own cornerstone, measuring righteousness by our own standards, aligning the universe to ourselves rather than submitting to Christ as the measure of all things. Memorable Quotes "There's never a time where that righteousness is removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, as the faithful tenants when the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves?" — Tony Arsenal "The vineyard of God is still let out, the fruit is still demanded, the cornerstone is still laid. Blessed are they who receive him—and also get those babies into church." — Jesse Schwamb "This is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are not properly assigning the cornerstone its place... the whole thing is gonna crush you." — Tony Arsenal Full Episode Transcript [00:01:05] Jesse Schwamb: Welcome to episode 492 of The Reformed Brotherhood. I'm Jesse.  [00:01:14] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:18] Jesse Schwamb: Hey brother.  [00:01:19] Parable Recap [00:01:19] Jesse Schwamb: Well, the time has finally come for us to close out our discussion in Matthew 21. This is the Parable of the Vine growers, and everybody should just go back and list everything we said so far, but I think here's how we could sum it up. Jesus's authority gets challenged and he sets a trap so beautiful that we should put it into a museum. He tells basically the religious bigwigs, this whole story where tenants speed up servants, they kill the air. They generally behave like it's an HOA literally run by the devil. And then he asks them this question, so what should the owner of the vineyard do And the chief priest. Chest puffed up. Basically shout out the answers to their own indictment. Smoke 'em. Give the vineyard to somebody who isn't garbage. Listen fellas, you just preached your own funeral. So in this we get to see this total depravity in 4K. Sovereign grace skips the credential gatekeepers and it lands on the tax collectors and the gentiles. They elect the vineyard, the self-righteous, get the rock. And we're gonna close out what all of that means, including probably not a small amount of talk about the kingdom being transferred, whatever that means, and maybe a little engrafting. Aah, Romans 11 style. It's all there for us. And that is what is coming up. [00:02:34] Affirmations Setup [00:02:34] Jesse Schwamb: Of course before we can do any of that, we can't even get there. Tony, before we do affirmations, denials, you and I both know it's our contractual obligation. It's what the people want all over the world. If we skip this, there will be some kind of riot revolt. So we gotta start there. Let's not get too excited yet. So I'm curious as always, are you affirming with something or you not against something for this episode?  [00:02:58] Tony Arsenal: I am, I'm affirming, uh, this is gonna be like people are gonna grow and roll their eyes a little bit.  [00:03:04] Infant Baptism Joy [00:03:04] Tony Arsenal: I'm affirming infant baptism today. We had a lovely infant baptism at church, um, and a couple recently had a child. Um, there's been, this was a kind of a particularly, um, poignant baptism. Um, the, the mother was in the hospital for several weeks before the baby was born, um, with some medical challenges, so was in. In the hospital. In the hospital for like, I want to say probably four weeks, which is a long time. Um, they have several other children, which makes it even harder. Um, and then, uh, then the baby was in the hospital for quite some time. He came a little early and then had some other issues. Um, and so this family was out of church for quite some time dealing with these health issues, and we, we all miss them very much. So it was a very sweet moment. Um, and it's just a, a good reminder, right? And, and the way our church does it is, you know, the pastor, the family comes up, they do vows, they do the baptism, but he calls all the children forward and the children come and sit, uh, right in the front row and they watch this all happen. Um. Which is, is very sweet. And you know, I, I went up there with Augie, and Augie was sitting on my lap and he was very, he was like super locked into this, this whole thing, which is, uh, which was nice to see. So I'm affirming infant baptism. It's a beautiful, beautiful picture of the gospel. Um, it's, it's God's promise being sealed to someone who contributes nothing to, um, to that promise contributes nothing to, uh, their own, um, position in the church or status in the church. They contribute nothing. Um, in most cases they're not even aware of what's going on. So I know not all of our listeners are, uh, are covenant infant Baptists, uh, type people. Um, so yes, I get it. You disagree, but there is something just sweet and beautiful, uh, even I think even for people who aren't quite sold on infant baptism. Um, and I think even sometimes for people who are kind of opposed to infant baptism, I think we've commented in the PA past that there's kind of this impulse that I think all Christian parents have that their children should be. Treated in a certain way that's different than how a non-Christian family treats their children. Right. Um, so there is kind of this instinct that the, there's, whether it's a formal status or just sort of a, a way of thinking about things, there is this impulse that the children of believers are somehow set apart in different, and of course, the, the Presbyterian Covenant Baptist, um, position would, would formalize that through the rite of baptism, uh, at least in part. So I'm affirming infant baptism, both theologically, but also just experimentally today. Like it was just, it was just a balm to my soul to see this, um. And like I said, the congregation has been praying for a long time for the health, uh, and the, the welfare of this family, um, and been, you know, doing meal trains and all the stuff that churches do. But it was, it was a very sweet moment, um, to see the pastor scoop this little baby up in his arms and be able to sort of introduce him to the church as the newest covenant member of the congregation. Uh, it was just a very nice moment. [00:05:59] Baptism Dedication Common Ground [00:05:59] Jesse Schwamb: I think you're right. We can all agree that there's something really beautiful about God growing his church, at least the visible church, through just the multiplicative effect of. People having children, there's something beautiful about that, and then welcoming them in an official way into your congregation, into your midst. Interestingly, in my church, there was a baby dedication today and I was also equally moved though like I would say the promises that were invoked during that time, the equipment's made are very different than what you might hear during kind of pedo infant baptism. You're right in that the spirit of this that is like a representation kind of bringing forward of the child to say he or she is part of us and we're making a commitment to raise them in admonition of the Lord is a really lovely thing. It's like a public recognition that God is providing a manifest blessing in our midst, and that he is growing and working out his church and he's doing it by just bringing new people into it who are being, who are the subjects of procreation. Creation itself, but procreation and how can you not be like, just excited about that. And, and also a little bit like it's also, and I'm not trying to denigrate any practice here, but also just on the face also super adorable. Like when you, when you see a pastor scoop up, like you said, a little child, whether that's to pray with them and dedication or to baptize them. Either way, it's super just like lovely and just pulls in your heartstrings. Yeah. In like this very spiritual way, not just in kind of an emotional kind of way.  [00:07:26] Tony Arsenal: Yeah. Yeah. And I, you know, I don't, I think, um, when I think back, you know, Augie's, obviously you know this, but Augie was dedicated, um, Addie was not. Um, but when I think back to the vows we took, when we dedicated Augie, there are some differences, but there's also a lot that's not different like the sure close to like, raise up your child in the church and to like, pray for them and set a good example. And then, and then the sort of reciprocal vows that the congregation typically takes, that the congregation will do what they can to support the family as they, they raise this child and the Lord. Um, you know, even in, even in a lot of contexts, like in the Presbyterian church, I'm in like prayers that this, this child would come to know Jesus and would, would come to confess the faith for themselves and become a full, you know, full communicate member of the church. Like, those things are all present. So as much as I think, um. As much as I wanna acknowledge that infant baptism or, or covenant, I, I say covenant baptism versus, um, sort of like baptist theology writ, large credo Baptist theology, which is covenantal, but differently covenantal in most cases. Right. Um, even though that is a dividing line, and I think like it's a real dividing line. There's a real division that exists and that there's good theological historical reasons why those divisions exist. There still is so much that is the same. Um, in terms of how Baptists and, and Presbyterians or however formed, you know, PR Christians, um, re reflect on and think about their children. There's some differences, but in terms of like. We all want our children to come to know Jesus. We all want their first memory to be worshiping in the church and loving the Lord. We, we don't want them to ever remember a time where the name of Christ was not on their lips as their savior. Um, all those things are the same and even the, the way we promise before God and, and primarily before God, but before others, even the way we promise to nourish them in, in right doctrine and nourish them in good teaching and bring them into the church and, and set a faithful example. All of those things are the same. So I I I, I never want to diminish the fact that there are differences 'cause there are real differences and there are important differences. But I also think we often sort of like. I think because we've talked about this before, like Reformed Baptists and Presbyterians are so close that we have to bicker over the things that are different. It's like you're, it's like when you fight with your brother on whose side of the room it's on. Like you're so close that you have to find the little things to really bicker about and then you really, really bicker about them. And I think that kind of like describes the, the Presbyterian Baptist divide in a lot of ways. I know there's a lot of people that would say like, Lutherans are closer to Presbyterians and those people are just, I dunno, they're just wrong. Um, on, on, maybe on baptism, they're, they're not wrong. But in terms of general theological principles, like, you know, Westminster Confession, London Baptists, confession, like, it, it's 95% the same content. Sure. Um, and 95% like the same confession, not just the same like words, but the same meaning of the words. And, um, so yeah. Anyway, that's my affirmation. Infant baptism. It was a joy. I was happy to see it. Um, uh, we have a ton of little, little babies in the, the church. It's funny 'cause another, another, um. A couple announced today that they were expecting, and we've, we've had basically pregnant women in the church for, you know, obviously like at least nine months if someone is still pregnant. But like we've had, we've had this like rotation of, of women delivering babies for like, at least, probably, at least 16, 18 months of, of constantly having people who are, are expecting, which is really a great joy to see. So I, I love it. I love the church. I love the Presbyterian church. Um, and this was just another great example of, of the beauty of, uh, a robust confessionalism and a robust presbyterianism. [00:11:08] Jesse Schwamb: The way in which you said that made it sound like you're about to make like a grand historical statement. Like, we've had pregnant people in the church since the first century.  [00:11:18] Tony Arsenal: Well, I mean that's probably true, but  [00:11:19] Jesse Schwamb: yeah, it definitely  [00:11:20] Tony Arsenal: true. Not, not our church. Our church has only been around, our particular church has only been around for like 10 years, so I'm sure there have been times during that period where there were not pregnant people  [00:11:29] Jesse Schwamb: pregnant. It just sounded like we were going all the way back as if like to, again emphasize and maybe this isn't, this is as fair statement, like how faithful God has been like from the beginning. There's always been. Pregnant lady Church. Look, look at how faithful God is.  [00:11:42] Mic Grabbing Babies [00:11:42] Jesse Schwamb: And, and this is true, I like to play this game when there is a baby dedication. I'm not sure what the sound system is like in your church, but often our, our pastors wear like the tiny little like Backstreet Boys style. It's probably outdated reference, but microphone that comes over the ear and to the mouth and it's very discreet. But the game I like to play is like once, once he takes the child for a time of dedication or specifically prayer, the, the goal is to see like how long before that baby goes for the mic. Because as soon as like a baby sees a mic right there, it's like, oh yeah, this is the best thing that's happened to me in my tiny little life.  [00:12:20] Tony Arsenal: Yeah, it's like an angler fish is really what it is. Yes. It's like that glowing bulb that just sits in front of its face and it's, the baby's just gotta grab it. [00:12:27] Jesse Schwamb: It's just too tempting. It's just too tempting. And I, and I love, you can tell like our pastors are really adept at being able to keep the prayer going and like discreetly maneuver the child, keep the child happy. It's, it's really an amazing thing. So altogether, I'm totally with you on so many levels. It's so good to see that happen in the church. And I'm with you on that. We gotta take joy in that For sure.  [00:12:48] Tony Arsenal: Yeah. Jesse, what do you got for us tonight?  [00:12:50] Book Breath Pick [00:12:50] Jesse Schwamb: Yeah, something that's entirely unlike everything you just said. Certainly. Well, maybe, I guess there is a large spiritual component to this, but it's, I would say, for me, totally unexpected book recommendation and I came across this 'cause it was recommended to me and a while back, the keen or the listener who's been with us for a really long time, or a member that we talked about the book or why we sleep, this book became for me, like the equivalent of that in a totally different kind of topic or genre. It's called breath. The New Signs of a Lost Art by James Nestor and it explores how the way that humans breathe profoundly affects our health, our performance, our longevity. It's a book that is filled with both science and pseudoscience, which the author is really good at distinguishing and calling you to think about those things. But it's really totally changed how I understand like this little pattern in Habits of breathing. And it's a really interesting book of course. Like he draws from a lot of like religious influences, including of course the Judeo-Christian one. And I think that it even drew me back to understanding how God created us. And he did in a very specific way that text's giving some great description to the breadth that he gives us and how he gives us that breath. So if you're looking, I guess, for a little bit of a read, so that might surprise you about something that you might thought was automatic and simple in life and also that might. Be able to bring you some recommendations on how to better your health. Again, we're not doctors, but we are routinely considered among the top 50 healthcare podcasts. Then I would say this would be an interesting book for you to check out.  [00:14:19] Tony Arsenal: Yeah. Yeah. I haven't read it, but it's been recommended to me and one of the, one of the takeaways, actually, I think it might have been my doctor, my my PCP who mentioned this to me is like, if you wanna improve your health drastically, like just make it a practice of breathing through your nose. Yes. Like something that simple and straightforward has pretty significant health impacts of like. Like the way that your brain processes breath when it comes through your nose, the way that like, there's more filtering that happens with breath, so the air that gets to your lungs is cleaner. There's just a lot of, um, I haven't read it. I've, I think I actually have it somewhere, but I have not read it yet. Um, I, I should, I should take a look at it. I, I've heard good things about it.  [00:15:01] Jesse Schwamb: At the very least, if you're a Christian, it'll cause you to marvel again. That's how beautifully complex God has made the human body and how it seems entirely impossible that anyone could even logically reasonably conclude that somehow we are just time plus matter, plus chance, and that all these things got worked out. I don't wanna spoil some of the punchline. A part of the book is about this. Breathe through your nose, which you might think was just kind of an innocuous decision. Breathe through your nose, breathe your mouth. How, how different could it be? They actually do an experiment where they plug their noses, the author and somebody else for, uh, several, like 10 days straight. And do all these these things under medical supervision to see what the impact is. And I'll leave you to read it so you can hear that. There's also something fascinating, absolutely fascinating about carbon dioxide and a study that's done where they actually have people inhale a little bit of carbon dioxide and what it does to the body. In other words, like the system that God has put into play to ensure that the body gets the kind of right amount of oxygen that it needs and how it functions when it's given the warning side of carbon dioxide, even when. Your lung capacity and your oxygen, your blood doesn't change. There's a fascinating section on that. So I didn't expect to be this interested in the book and generally I take a little time before I recommend a book. I finished this a couple weeks ago and I'm still thinking about it. So, and I'm trying to put some things into practice, including I try to do some running and for the longest time I just thought, well, when you run, like even at any like moderate speed, like you have to breathe through your mouth, this book challenges some of that. So lo and behold, I went out and started to try just a little bit to see if I could just breathe through my nose. It turns out it's totally possible, like all this time I just thought that was impossible, like God didn't make us that way, and it's actually improving how I feel when I run and the running that I'm able to do. So I am surprised, I, I'm shocked by all this, and it's just as simple as understanding breath. Who would've guessed.  [00:16:56] Tony Arsenal: Yeah. I mean, I've heard it's a great book. I, I, I. It never ceases to amaze that the, the more we look at the human body, the more we look at God's creation, the more we see the fingerprints of our creators. So not, not  [00:17:07] Jesse Schwamb: right.  [00:17:07] Tony Arsenal: Sounds like a great book. I can't recommend it from personal experience, uh, although I've heard very good things.  [00:17:12] Reading Matthew 21 [00:17:12] Tony Arsenal: So, Jesse, I think we should probably just get into it because this is now week three of, uh, one week episode and, uh, we want to wanna dig in and we wanna wrap it up so we can move on to the next best thing out there, which is of course, the parables of Christ. [00:17:26] Jesse Schwamb: Let's get some. So I'm gonna read for us starting in verse 40 because if you've been tracking then you've already been with us through the first part of this parable, and it's notoriously or variously called parable the vine growers, or I kinda like the husband men, just because that's fun to say, and you don't get to drop husband men like very often. But vine dressers, vine growers, vine workers, it's all the same. But here's starting in verse 40. This is after Jesus has already explained the parable. He set it up for them and he's gonna bring for the indictment. So Jesus says, and therefore, when the owner of the vineyard comes, what will he do to these vine growers? They said to him, he will bring those wretches to a wretched end and he will rent out the vineyard to other vine growers who will pay him the proceeds at the proper seasons. Jesus said to them, did you never read in the scriptures the stone, which the builders rejected? This has become the chief cornerstone. This came about from the Lord in his, marvelous in our eyes. Therefore I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. And he who falls on this stone will be broken to pieces, but on whomever it falls, it will scatter him like dust. And when the chief priests and the Pharisees heard his parables, they understood that he was speaking about them. And although they were seeking to seize him, they feared the crowds because they were guarding him to be a prophet.  [00:18:48] Irony Blind Leaders [00:18:48] Tony Arsenal: Yeah, that, that last little section here is just such, it's like dripping with such irony,  [00:18:53] Jesse Schwamb: so good  [00:18:54] Tony Arsenal: that like they, they are so blinded by their own, um, I dunno, ambition isn't, maybe isn't even the right word, but something in that, that neighborhood, they're so blinded by their desire to. Maintain their own status quo, their own uh, their own status. That they fear the crowds because the crowds hold them to be a prophet,  [00:19:15] Jesse Schwamb: right?  [00:19:16] Tony Arsenal: When in reality, like there is a prophet in their midst and much more than a prophet, uh, and they can't see it because of their own blindness. So I'm stoked to get into it. This is such, like we said, this is such a, like on the nose, paril, it's crazy. This is so much like, you know, Nathan's, you are the man kind of parable. Like yes, that's right, except there never is a, you are the man moment for them. They never get it, which is. Stunning. Like I, I, it just sort of is like, I don't even know what to make of that. [00:19:41] Jesse Schwamb: Yeah. There is like a wild blindness. I've been thinking about that a lot in our past conversations, but it culminates here. These chief priests and elders, I would say strangely, but I think that this is probably true of all of us, and maybe especially me, perhaps not yet, like perceiving themselves to be the vine growers here in view, they render this verdict of severe justice. It seems like you, you wanna say to them? Like, guys, guys, pull up, hold up a second. Yeah. Take a step back before you overreact here, because you're about to condemn yourselves and in the Greek here, this expression like, miserably destroy these wicked men. Or it gets like this double wretched in our translations. Mostly he will bring those wretches to a wretched end. It's this rhetorical intensification. It's incredible. And I, I think there's at least like two truths here. That come to my mind. One is, we've talked about before, but is in line with what you're saying, that the natural conscience, when not even aware of its own complicity, can still discern the justice of God's judgments. So here are these men who are so prone almost, I think what Calvin says elsewhere, like that we have this hidden impulse to identify with justice. Even when we can't see that we are the ones perpetrating something of injustice, still we can't help but cry out. We can't even help but identify it. And here they. Accurately identify it. And even though they're putting themselves exactly in the cross here, they cannot help but basically cry out that how egregious this behavior is of these vine growers that Jesus has basically, you know, created in this hypothetical environment, even still there, they're filled with rage and the rage gets turned on them. So the Pharisees here, of course, function as this unwitting witness to the righteousness of God's wrath against covenant breakers, even though they, they don't see it.  [00:21:29] Kingdom Transfer Talk [00:21:29] Jesse Schwamb: Uh, the second thing I think that comes to my mind, and maybe this is like more to the point, is that. The verse foreshadows this transfer of the kingdom from the Jewish nation to a new people that would bring forth its fruits, which I realize if I bring that up right now, that we've just committed to like six episodes just on that topic probably. But yeah, but like, we're gonna have to come to it because there's so much here. And the phrase of this, like, let out his vineyard unto other vine growers or husbandman, it does to me like anticipate this calling of the Gentiles and the formation of the Christian Church and in, in this way. It's not to me. The abandonment of the elect, remnant of Israel, but it is like the breaking off of the natural branches and then this engrafting of the wild olive shoots that come through like Allah, Romans 11. So it's, it's not like from one nation to another simply, but from like the carnal seed to a spiritual seed gathered out of all the nations, that that's wild. Right? I, I think that's all in view here. And it's like a kind of a crazy thing to say. It's certainly like a wild thing to say, no pun intended. And I imagine like, unexpected thing to say.  [00:22:38] Tony Arsenal: Yeah. Yeah.  [00:22:40] Supersessionism Clarified [00:22:40] Tony Arsenal: Let's think about that a little bit because I think too, there's, there's almost an element of, um. Man, I'm gonna get a lot of flack for saying this. You're, there's almost like a legitimate replacement theology here, right? Like replacement theology. I got covenant theology, you know, reformed, um, reformed theology often gets slandered as, you know, supersessionism or replacement theology, uh, with this idea that like, it's, it's interest. Uh, you have to have dispensational presuppositions for that phrase to even make sense because like the reformed paradigm is that there is one people of God full stop. And yes, like the identity of the one people of God seems to sort of like morph from the Jewish national people to now like Jews and Gentiles and actually predominantly Gentiles in the scope of like the whole history of the church. But what I mean by this is like, there's a visible church in the Old Testament, in the old, under the old Covenant, and the visible church under the old covenant is the national people of, of Israel. Right. By and large. Right. Um, and there are, there are sort of like Gentile, um, Clingons, not like the Star Trek people, but like gentile, like attachments to that throughout the history of, of Old Testament, um, theology. Um. That visible, that visible identification of this is the people of God being the Jewish people. Uh, these are the people that are the vineyard, the, they're the, the owner or the tenants of the vineyard or the, the visible Jewish people of the geopolitical nation of Israel under the old covenant that does sort of like get superseded by the church in the church age, in the new covenant,  right?  [00:24:24] Tony Arsenal: But where, where Supersessionism or the accusation of Supersessionism goes wrong is that there is this distinction between the visible and invisible church. And that distinction is what prevents us from being like, sort of like true replacement theologians in the way that the, the dispensationalist wanna paint us. So I, I think you're right that there is a lot to say here about the fact that, um, and, and this is where it gets, um. We have to be careful systematically. Right. God, God doesn't have to pivot. He doesn't have like a plan B. It's not like the Gentiles are the plan B, but there is a sense in almost in which the way that this is presented, the way that it appears in the scriptures is actually, yeah, there is almost like this plan B, like there is the geopolitical ethnic people of, of Israel, the Jewish people under the old covenant. And, and they don't do what they're supposed to do. They don't follow the terms of their covenant. They don't accept the kingdom that is bequeathed to them under the terms of the old covenant. And they, they reject that kingdom because of a disobedience. And, and I think what Christ here is narrowing in on is it's not just disobedience, right? It's not sort of like, um, accidental ancillary disobedience. It's not generalized disobedience. It is this sort of like usurpation of God's rightful status as the ruler and king of the nation. That's right. The the people, the, the Pharisees. And the chief priests and the scribes and the Sadducees, they want to be the rulers of the nation. They want to, they, they seem to wanna take the place of God, at least as far as Christ is presenting it. In this, they wanna usurp the kingdom. They want to take the heirs, uh, rightful inheritance, and they want to claim it for themselves. That is not a generalized disobedience, it's a special t type of covenant unfaithfulness that causes God to causes and kind of air quotes that causes God to hand over the kingdom to another people. Right. Partially, I think, uh, we don't need to get into Romans, the Romans 11 stuff, but partially I think because that's actually the way that he's going to ultimately save the Jewish people, right, is by sort of making, making them jealous of the Gentiles. Like there's a, there's a real element of that, that the salvation of the Gentiles is actually for, in some sense is for or unto the salvation of the Jewish people or the, the faithful Jewish remnant that's all here. And, and you can't really get past that in this parable. Um, this is why I think a, a lot of dispensationalist, um, uh, some of the classic dispensational sources would actually see like this, this is not for the Jewish church. This, this is for the Gentiles. This is actually part of the parentheses, um. You know, and, and again, dispensationalist divide all that stuff up differently, but this is a really interesting section for us to talk about that we can't, we can't just gloss over that. [00:27:11] Jesse Schwamb: I certainly don't mean to imply that it's wild because it's unexpected. I think it's wild because interestingly, the Pharisees, the teachers here, they challenge Jesus authority and his response to that is to challenge their covenant faithfulness.  [00:27:24] Tony Arsenal: Right?  [00:27:25] Jesse Schwamb: So it's not just if he turns it around, he uses this opportunity to explain what's going to happen to them as those who are, like you said, were supposed to be representative. And I think critically like the qualifying phrase. That that's using the text here, which shall render him the fruits in their seasons. That's like really important because these new vine growers are characterized by their fruitfulness. So this is not like a doctrine of works righteousness, but it's evidential fruit. And that's why, and I had to look this up and the Westminster Confession confession, chapter 16, good works are quote the fruits and evidences of true and lively faith, which I love. I was trying to find that language true and lively faith. So the visible church under that new administration is identified by the fruits of repentance, faith, and obedience worked out by the Holy Spirit. Again, I think that's all that is in view here, that that's a lot to say. But you know, famously, like you've kind of intimated, when we go back to the Old Testament, even we find when the Israelites leave triumphantly from Egypt, that they're accompanied by those outside of Israel. We find that other characters like Grh who continually want to identify with a Yahweh whom God is saving and drawing onto himself and here is kind. Him, Jesus, at least representing as the son of God. That kind of cli climactic view. Speaking from the prophet register again saying, this is what I was saying to Abraham. I said, like from your seed, all these nations in this spiritual sense will be gathered out. So there'll be a single nation as it were in Christ. And even now, I'm telling you, I'm breaking down those boundaries. But I think to your point, importantly Tony, in part because you have failed in the covenant promises and you who were to represent and to heed and to lead, have fallen down. And so now you're gonna trip over this stone and it's going to crush you. And as a result of that, the vine, the vine growers will be, or the vineyard itself will be turned over to those who bear this true and lively fruit.  [00:29:22] Tony Arsenal: Yeah. Yeah.  [00:29:23] Israel Failure Remnant [00:29:23] Tony Arsenal: There's an interesting, um. There's an interesting dynamic here that actually strikes me as kind of similar. It's a little bit more opaque, but similar to, uh, like Joseph in, uh, in Egypt, right when his brothers come and he says, you meant this for evil, but God meant it for good. Mm-hmm. There's a, there's an element of here, we've talked about the parables. That's sort of like systematic theology in story form. Um, there's a reality here that it's both true, that God always intended for the kingdom to be expansive and, and to expand beyond the nation of Israel. To be this universal, global lowercase c Catholic, universal church universal in the sense that it's not bound by any particular nation, by any particular geopolitical reality. Um. That's true, but it's also true that the reason, uh, on a sort of like horizontal level that that's true is that Israel failed. Right? It so God always intended for Israel to fail, yet Israel is responsible for the fact that they failed. Yes, that's right. Um, and, and, and again, we, we, we sort of commented on this before, like there are some in our broader reformed circles that turn this into a sort of antisemitism, like a sort of hatred for the Jewish people. And I don't think, I don't think that there's any warrant in scripture for that. In fact, I think scripture speaks strongly against that. Is that, um. Not necessarily because there's any particular unique special affection that God has for Israel, like, like the modern Jewish people, but, but that, like racism in general is prohibited by the Bible. But I think where we do need to be clear though, is that there is a real failure. It's a true, genuine failure on the part of the first century Jewish. Leaders and people, um, with a faithful remnant. Right? There was, um, we're, we're getting, you know, we're in the springtime and we've already had, uh, we've already had discussions about this. We've already done Easter, but like there is always conversations around Palm Sunday of like, are the crowds that are following Jesus into, into town screaming, you know, yelling, Hosanna? Is that the same crowds that are yelling crucify him a couple days later? Um, I tend to think like, no, like actually, like the people who are saying crucified, crucify Christ are probably like the Jews who live in Jerusalem or like the, primarily the religious leaders. There's a whole host of Jewish believers and kind of the hoy pallo, the, the people out in the country that absolutely follow Jesus. Like they follow him as the Messiah. They, they confess him in many cases. They convince him to be, um, they confess him to be God, to to be the savior, to be the, the figure from Daniel seven, the son of man. Um. There's a reality in which the Jewish remnant absolutely recognize Christ and they persist in the church, right? The earliest Christians were all Jews, and you know, there was a few Gentiles along the way, you know, and maybe not even Gentiles like Samaritans. I don't even know if you would call them gentiles. They're kind of this midway point, but in Jewish gentil. But there are people throughout Christ's ministry, right? Cornelius or not Cornelius, the Centurion recognizes that this is the son of God. Like there are people, the s Phoenician woman, there are people who are not part of Israel proper, who even in the, in the midst of Christ's ministry are recognizing him as God and as Messiah and as the savior of the world. But, but by and large, the earliest Christian movement was Jewish people. It was the faithful remnant of, of Israel who recognized that their Messiah had come. That is true. And at the same time. The, probably the majority, and especially the rulers and the leaders of the Israel, you know, the Jewish faith in the first century absolutely rejected him. And this is what I, this is what I think is wild, is I think sometimes we think that, um, the prophecies and the understanding of Christ and what the messiah, who the Messiah was to be and what to expect, we think of those as like super obscured and super hidden until Christ comes and then all of a sudden they're really obvious. Christ doesn't seem to treat them that way. Right? Right. He tells this parable and they rightly identify that, and this is a, this is such a thinly veiled parable. Like this is like, you killed the prophets. You're going to kill me. And there's going to be consequences. Like he practically says that outright. Um. He treats that as like they should obviously know this, right? The, have you never read in the scriptures, the stone, the builder rejected has become the cornerstone, right? This was the lord's doing. It is, and it is marvelous in their eyes that have you never read?  [00:34:06] Decree in Rejection [00:34:06] Tony Arsenal: That is a, that's a rhetorical question with the implied answer of, of course, you've read exactly like he's not, he's not teaching them something that he anticipated is new to them. He maybe is teaching them something that he anticipated they maybe you didn't recognize. But actually I think probably like, uh, there probably were many among them that were like, oh yeah, we are doing this. But then almost like we're powerless to stop themselves from moving forward in that.  [00:34:32] Jesse Schwamb: Right.  [00:34:32] Tony Arsenal: Sort of like wicked plan. [00:34:34] Jesse Schwamb: Right. Yeah. And I think we could extend that as well to say that this rejection of Christ by this Jewish leadership, which of course was a incredible failure, like you're saying, it wasn't an accident, it wasn't an unforeseen tragedy. So just like interestingly in Acts four in his sermon where Peter quotes from the same Old Testament passage about Christ being the cornerstone, you know, it was prophesied long before. And so the doctrine of God's eternal decree, I think finds v vivid illustration even here. This is all the Lord's doing. Yeah. And even the wicked rejection of the Messiah is serving this purpose, this sovereign purpose of God's great exaltation. And so it's fascinating, and we should marvel at the fact that, again, like God means what he says when he says like He uses what is weak to overcome that which is strong, or to embarrass the strong, he uses that which seems foolish. To make the wise themselves, the ones who are actually foolish in the same way.  [00:35:29] Cornerstone Unites Church [00:35:29] Jesse Schwamb: This very stone, which men in their malice cast aside on that day. God is in his wisdom setting as this chief cornerstone. And I love like that idea of this phrase, this head of the corner denoting that amazing preeminence of Christ, that Christ is not merely included in the building of the new Covenant church. He is its chief and constituent stone that joining together both like the Jew and the Gentile, finally into one structure. And that's really, I think to your point, that's the great mystery of the hidden ages from the past. That that's the thing which Christ is bringing to like this grand display, like out on the stage in the open, in front of everybody. He's drawing it up, he's calling it to account. And so in that way, the same Jesus that was rejected by men is in God's account of inestimable value. And that should be like, I think, familiar to most of us because like there a form tradition has always insisted that. The true theology always issues in doxology and the cross and exaltation of Christ are not merely these facts, which we give these intellectual ascent, but we, we confess them as mysteries which provoke us to adoration of who God is. It's the excellency of Christ expounding at length, like the wondrous conjunction of Christ's humiliation and his exaltation, which finds its pattern here, rejected by men, glorified by God.  [00:36:50] Tony Arsenal: Yeah. Yeah.  [00:36:52] Works Covenant Failures [00:36:52] Tony Arsenal: And, and this is, um, we, we commented in our first, uh, episode on this par ball. This is not isolated to just the rulers of Israel at the time of Christ, right? This is in reality, kind of like a reflection of every failure of the covenant of works. In some sense, every failure to hold the covenant of works boils down to an attempt to make oneself, God. Right. This was Adam's failure in the garden. Um, Eve, Eve was the first person to eat the fruit, but Adam, Adam was responsible for that and he, he also ate the fruit and they, they did so in part because they thought it was useful to make them like God and, and in an illegitimate fashion. And they knew it was an illegitimate fashion. It's not as though Adam and Eve suddenly were like, maybe we can eat the fruit. Maybe like we actually are fine to do it. Like they knew it was still forbidden. Right. They did it anyways. And the Pharisees here, um, are in a real attempt. Um, they are trying to take the role of Messiah for the people. They're trying to be the savior of the people in sort of shepherding and guiding them into this like. Ultra legalistic Puritan, like puritanical in the worst sense, um, kind of approach to the law. Um, this is the, the story of Old Testament Israel, right? What is the first thing that the Israelites do? Um, at Mount Sinai? The first thing they do is try to fashion gods so that they have a tame God that they can control and that they can actually be God's over. So I think this is really key and, and this is where it becomes practical for us, is that. I think we always are faced with a choice, right? There's, there's obviously those who are Christ, who the son is set free. He's set free indeed, and they will never not be his people. Like you never become not justified. If you were justified, you always forever more are justified. Justified is a final. It's, it's the future judgment of God's people dragged and dropped into the present and applied. It's the righteousness of Christ applied. So there, there's never a time where that righteousness is like removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, uh, as the faithful, the sort of the implied faithful tenants that are going to be brought forward when the, the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves? And I think that's, that's really the thing. Like we're either gonna rep. Fruit of wickedness, or we're gonna reap fruit of righteousness. And the only thing to do with fruit of righteousness is surrender it to the Lord. But we often are faced with that choice, like, are we gonna reap our own wicked fruit and keep it all to ourselves right, uh, to our own detriment? Or are we gonna go ahead and be the faithful tenants that give the Lord what he deserves?  [00:39:46] Kingdom Transfer Explained [00:39:46] Jesse Schwamb: We're seeing so much of the simplicity of God here that like you and I have said so many times before that his loving kindness, his long suffering ness is his righteousness, is his justice, is his wrath. And so I think it's helpful, again, to remind ourselves that we're, we are talking, or he specifically is speaking of the kingdom of God here. And again referring to this visible administration of the covenant of grace, not to the inward and invisible kingdom of saving grace, which as you just said, can never be lost from those who possess it, which by the way is a really important distinctive of reform theology. There are many that would disagree with that statement, and I think really much to their harm in, in disagreement with the scriptures themselves, this one in particular, but it is this external administration, the privileges, the ordinances, the oracles of God. That is being transferred from the Jewish nation as a corporate body to a new and broader people of God. And because I know that sounds very extreme, I did look up Calvin and his commentary on this and let me read what he says because this is interesting. I think even this could possibly mis be misunderstood. But here's Calvin who can say it better than I. He says, quote by these words, he means that God would deprive the Jews of the honor and the privilege of being his peculiar people and would call the Gentiles that out of them he might form a church end quote. And going back to what you said earlier, I'm with you. I, I. I mean, this is not, I think as some have wrongly concluded, like replacement theology in like a wooden sense. I, I see this still as like this historical redemptive transition from the typological administration of the old covenant to the eschatological fulfillment of the new. And the elect remnant of Israel is not cast off, but the national like typological privileges are being transferred to the Catholic church, gathered from all nations. And in that, I really do see this wonderful confluence of God's loving kindness, his, his fidelity to the promises that he's made and his wrath being manifested all at once. And somehow Jesus, of course, in complete perfection, can bring that all to bear in this tiny little story.  [00:41:51] Tony Arsenal: Yeah. Yeah. And and isn't it just like the master teacher to like, put all of this baked into this? I mean, that's right. We think of this as like a long parable, like I think,  [00:42:02] Jesse Schwamb: right?  [00:42:02] Tony Arsenal: I think like it's, it's amazing how we think of parables as, you know, like this is a short one. A short one is a couple sentences, a long one is like a half a dozen sentences. Like, and of course like Christ is teaching broader than this. He's teaching more than this. Just, this is what's recorded by the inspiration of the Holy Spirit. This is what Matthews preserved for us.  [00:42:22] Stone Breaks or Crushes [00:42:22] Tony Arsenal: But you're right, there's so much baked into this little parable and I think, um, there's something to be said about this idea of like. Not only do those who smash against the, the rock, the, the cornerstone, those who smash against the rock, like those who who fall on the rock are broken to pieces, but also the rock falls on others and smashes them to pieces. Right? And, and there's something to be said about the fact that, and I'm not exactly sure how I wanna articulate this, but it's only those who like recognize the proper place of the rock and don't either let it fall on them or don't smash themselves against it. You know, we always joke about like running through a wall. Like this is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are, if you're not properly assigning the cornerstone it's placed, right? The cornerstone is, is the stone that's placed in the foundation of a building that all the other stones find their orientation and their proper alignment based on. [00:43:26] Jesse Schwamb: Right.  [00:43:26] Tony Arsenal: You might think of this sometimes. I've heard this articulated as like the, the arch stone. I think it's a little bit different than that. Um, but it, the, the idea is the same, right? Like there's a stone in an arch. If you think of like a classic Roman arch, you have these piles of stones until you put the final arch stone in. That, in that stone is what makes the arch stable. Until that point, either side can fall, but if you don't properly set that arch stone where it's supposed to be, then the whole thing is gonna crush you. It's gonna fall down on top of you at some point. I think this is a little different. This is the cornerstone of a, this is more like the cornerstone of a building. This is the stone that the rest of the building, building is oriented against and is aligned with. If you get that wrong, then you have a, you have like a crooked wall, a wall that's not set, that's not straight. It's not stable. What this is saying and what this, this prophecy right from, from Psalm one 10, I think I should probably look it up, but I haven't yet. But this prophecy that Christ is referring to this, this prophetic statement in the Psalms that he's assuming the audience is familiar with, right? I think that's a really important point. Like he's not only assuming that they're familiar with it, there's rhetorical force of kind of like, of course you understand this principle that there is a cornerstone coming. There is something or someone who is coming that all other things will be measured against. And if you're either in alignment with this, with this person who is coming or you're out of alignment with reality, this thing is understood by them. It just is so critical and I think like the, the, a lot of the parables don't have explanations built into them. Some of them do. We've talked about some of them. A lot of them don't, this one does, but it's kind of like a really surprising way to explain it. And there's so much, um, the more that I look at this, the more we talk about it, this really is so similar to David and Nathan, right? Right. When with the, the affair with Bathsheba, he is saying to the Pharisees, look, you're the man. Like, you're the one here. You're the guy. You guys are the wicked tenants that are gonna, you've killed the prophets. Right? Um, I'm losing my, my timeline a little bit, but John the Baptist either had been executed or would be executed shortly at this point, right? So like the, the most recent prophet either was already killed or, or Christ knew of course he was going to be killed. Um, he's saying, look, you guys are the ones that are doing this and you're going to kill me. Right. And this is obviously what the prophecy is, that you think you're going to come against the cornerstone, but in reality you're going to shatter yourself upon me. You think you're gonna come against me, I'm going to crush you. And rather than say, you know, as ba, you know, as David does, where he repents, he, he fasts and he, he refuses to eat. He's, he's in mourning over both the loss of his infant, but, but more so over his own sin, I think is the picture the text gives us. Um, he's mourning trying to uh, sort of like reverse God's decision, but there's a genuine repentance to it, right? That's where we get Psalm 51, like creating, clean me a clean heart, oh God, renew a right spirit in me. There's none of that for the Pharisees, there's none of that for the sadist of the chief priests. They just continue to smash themselves against this rock, not recognizing that it's actually the rock that is crushing them. [00:47:05] Jesse Schwamb: Yeah, it's, it's a bit like, I'm gonna speak like a little maybe beyond my depth here, but there's a little bit of like that Nathan, like Strategem, and then this is where I'm outside my own experience. And then a little bit like maybe like WWE the rock in terms of like. If you want some come and get some, right? It's a little of both. And of course the passage ends very tragically, well ends humorously by them, you know, saying that at some point they were like, they understood in these parables, again, this is one of three of the same kind of topic of variety, but that Jesus was referring to them, which is funny. You wanna be like, yeah, it took a, took a long enough, I guess, guys, but you finally got it. But then that last sentence of like, they still sought to kill him. So to your point, even after all of this, there wasn't repentance. And we do get these, I think, two very distinct judgements that are depicted here, which you've already kinda led us into this first, like, whoever shall fall on the stone shall be broken. You know, to me, I think that's invoking this idea that in this life, there we are, we can be brought to brokenness through the gospel and to fall upon Christ. And repentance. And faith is to be broken in self, in pride and self-righteous. It's a breaking that does lead to healing. But this second judgment, you know the one, but on whomever it shall fall, it will grind him to powder, grind him to dust, I mean. Man, think about what a vivid image that is. I mean, that's like the more terrible of the two. That that's like the, yeah. Final Es logical judgment of those who persist in unbelief and it, it admits there's like no remedy. So there are only two ways to relate to Christ. You either fall upon him willingly in faith and repentance, which is painful, but it is saving, you know, to have him fall upon us in judgment is final in damning, and so that's what Christ presents here. [00:48:48] Psalm 118 in Context [00:48:48] Jesse Schwamb: It's, it's both of these things and you're right, it is brilliant that he goes to Psalm one 18 even that as a setup, because as you've kind of already said, I love to think, of course that's, can you manner the tone in which this was said to these scribes and Pharisees? Because of course the, the secondary indictment here is like, listen, you guys who like your great pride is that, you know, the scriptures really well. Have you read this part is familiar to you. Yeah. Can you tell me where that is? So like, we, we should go there just, just quickly. This is Psalm one 18 because I think that here again is, as I'm hearing it in context. There are some verses surrounding this that I think we might be surprised that they come right on the heels of this idea of the stone. So just a couple verses. In Psalm one 18 being in verse 22, the stone, which the builders rejected, has become the chief cornerstone. This is from Yahweh. It is marvelous in our eyes. Here's the verses that we might not recognize. Come right after it. This is the day which Yahweh has made. Let us rejoice and be glad in it. Oh, Yahweh, save. Oh, Yahweh, succeed. Blessed is the one who comes in the name of Yahweh. We have blessed you from the house of Yahweh. Yahweh is God, and he has given us light by the festival sacrifice with corns to the horns of the altar. You are my God, and I give thanks to you. You are my God, and I exalt you. Give thanks to Yahweh for his good, for his loving kindness endures forever. And so this idea that there's rejoicing in which day, I mean, usually we kinda say that it's like, well, it's a beautiful day out. It's the Lord's day. This is the day that Yahweh is like that. That's true. But also here in particular, it is this blessed day of Yahweh giving the stone, which the builders reject and which has become the chief cornerstone. And that stone is some will run headlong into and shipwreck their lives and others will be crushed underneath it. And guess what? This is the day which Yahweh has made and we're gonna rejoice and be glad in that.  [00:50:41] Tony Arsenal: Yeah. Yeah.  [00:50:43] Mark's Angle on Fear [00:50:43] Tony Arsenal: The other thing I think, you know, we. Should, um, maybe not spend any time on, 'cause we're at like, out, like minute 50 of a 60 minute podcast. But just going to, to Mark's version of this parable real quick. Um, starting in verse, uh, this is chapter 12, verse 12. It says, and they were seeking to arrest him, but feared the people for, they perceived that he had told the parable against them. So they left him and went away. And the, the main difference here, the reason I'm reading this is Mark chooses a d. Concerning them. The verb is, or the preposition is Perry. So it's kind of like this idea that he was, he was sort of speaking around them. He was talking about them. Mark uses the, the preposition, proce, which is not, um, not against, in like the same, uh, direct sense. We might use the word against. That would be something like Kada. Um, but he's, he's speaking this parable towards them or to them, um, against them. He's, he's directing the parable at them. And this is, this is, we, we commented on this a little bit in the, the first episode here. Um, he is speaking to the crowds. But he's telling the parable about or against or concerning the Pharisees and the scribes, and they perceive this, right. The, the gospels here don't say that the crowds perceive this. Right. And I think that's key. Like the Pharisees basically look at this and say, uh, we better get this under control because he's talking about us. Right, right. Like, I'm just picturing Paul Washer's. I'm not trying to say Paul Washer is a Pharisee, although some people would probably make that connection. But like I'm, I'm just hearing Paul Washer's voice saying like, I don't know why you're clapping. I'm talking about you. He's speaking to the Pharisees here. And it's interesting because Matthew associates the, the, uh, Pharisees. Cowardice in acting against Christ, uh, because they fear the crowds and because the crowds believe Christ is a parable or is a prophet Mark associates. And again, both of these things are true, right? This is holy scripture. This is inspired, these are not contradictory accounts. This is facets of the same diamond. Mark associates this with, they fear the crowds. Um, because they had taken him. They, they understood that the parable was being spoken against them, right? So there's this element that the Pharisees are not only understanding that the, the parable is about them, they feared them because the crowds believe that Christ is a prophet and that prophet is speaking this parable against them, right? So like they're, they're recognizing full on that it's only a matter of time before the, the general population, the general people that are listening to Christ recognize that he's overturning. Not only the Pharisees, the entire geopolitical nation of Israel, he's overturning the ethnic based reality, the geopolitical based reality, that God's people have a zip code and that zip code is Jerusalem. That zip code is this little si, this little tract of land the size of like Vermont and New Hampshire in the Mediterranean, like off the Mediterranean Sea. He's overturning that. And the, the Pharisees, the educated people, the, the Sadducees, the chief priests, the rulers, they recognize it's only a matter of time before the people understand what Christ is doing. They, they follow him as a prophet and this is what he's prophesying. And

Acts 19: 1-8; John 16: 29-33; Haydock Commentary + The Great Commentary of Cornelius a Lapide Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

What are you paying attention to? From the outcasts in Samaria to the hunger of Cornelius' household to the disciples in Ephesus, we see that the Holy Spirit is not reserved for a select few, the Spirit is for everyone.To learn more about Cross Points, check out our website:http://crosspointschurch.comTo stay up to date, check out our social media:Instagram: @crosspointskcFacebook: Cross Points ChurchYoutube: CrossPointsKC

God is on the move, but in order to move through us, He often must change paradigms within us. First Belton exists to lead all generations to know and follow Jesus. Learn more at https://www.firstbelton.org/

Play audio-only episode | Play on YouTube | Play on Spotify Episode Summary The PMP Exam Content Outline, often called the ECO, drives everything about the PMP exam, yet many students still focus almost entirely on the PMBOK Guide. In this episode, Cornelius Fichtner explains why the PMP exam is not a test of the PMBOK Guide and why the ECO serves as the real syllabus behind the certification exam. He walks through how PMI develops exam questions, how volunteers create and review questions based on the ECO, and how reference materials such as the PMBOK Guide support the process without directly defining the exam itself. Along the way, Cornelius breaks down the structure of the ECO into domains, tasks, and enablers, helping PMP candidates understand what PMI expects modern project managers to know in predictive, adaptive, and hybrid environments. He also explains why concepts such as value delivery, sustainability, compliance, and artificial intelligence now appear in the latest version of the exam. The discussion includes a practical walkthrough of the People, Process, and Business Environment domains, how exam percentages are distributed, and why PMI periodically updates the exam based on real-world project management practices.

Acts 10 is one of the great turning points in scripture. A Roman centurion named Cornelius prays and gives generously. A Jewish apostle named Peter wrestles with a vision he doesn't yet understand. And the wall that separated Jew and Gentile begins to come down, not through an argument, but through hospitality.In this message, Pastor Darren walks through the story of Cornelius and Peter and asks what it means for us today: that heaven keeps track of hidden prayers, that the Spirit is always a sending voice, and that the new thing God wants to do is often most resisted by the people who participated in the last thing he did. Geography teaches theology. Joppa, the same port Jonah fled from, becomes the place Peter says yes.The invitation is simple and uncomfortable. Let hospitality go first. Welcome the people you've categorized out. Move on the whisper before you have full clarity.Part of our series Church on Fire, a journey through the book of Acts.

May 17, 2026: The Unfolding Life - Peter and Cornelius - Teacher Cari Jenkins by Platt Park Church

Play audio-only episode | Play on YouTube | Play on Spotify Episode Summary Project managers often joke that their projects feel like a movie. In this conversation, that idea becomes the central theme as Cornelius Fichtner welcomes Dawn Mahan and Jerry Manas to discuss their book Projectland Goes to the Movies. Together, they examine how famous films reflect real project management challenges involving leadership, teamwork, risk, stakeholder management, planning, and adaptation under pressure. From Apollo 13 and The Martian to Jurassic Park, Twelve Angry Men, and Ocean's Eleven, the discussion highlights how storytelling creates memorable examples of project leadership in action. The guests explain why movies resonate so strongly with project managers, how fictional situations often mirror real workplace dynamics, and why stories stick with people more effectively than abstract theory. The conversation also connects several examples back to practical project management concepts such as servant leadership, agile adaptation, collaborative problem-solving, stakeholder influence, and the importance of remaining calm during uncertainty.

Cliff Kinchen, founder of Kinchen Martial Arts in Cornelius, joins the podcast to share his remarkable journey from a tough upbringing in Detroit to 20 years in the Air Force, and eventually to building a thriving martial arts school on Bailey Road. With black belts in multiple disciplines, a background as a professional kickboxer, and experience on the Air Force Taekwondo team, Cliff brings a holistic, self-defense-focused approach that blends physical training with character development and leadership.In this conversation, Cliff talks about the humble beginnings of his dojo, the mental side of martial arts ("90% mental, 10% physical"), and why it's never too late to start, whether you're 7 or 63. He also shares the story behind his newly released book, Resilient Warrior: Be the Standard, his leadership consulting work with organizations like the Davidson Police Department, and the lifelong confidence martial arts can build both on and off the mat.The Best of LKNhttps://thebestoflkn.com/Hosted by:Jeff Hammhttps://lknreal.com/Powered by:https://aidawerks.com/Support the show

Verse by verse study through the book of Acts Chapter Ten and Verse Eight

A powerful and thought-provoking new theatre production comes to Glór Ennis this Friday with The Reincarnation of Cornelius Agrippa. Written and performed by Martin Sullivan, the play is based on the extraordinary true story of Cornelius Agrippa, a 16th-century scholar who famously defended a woman accused of witchcraft before the Inquisition — the only recorded case of its kind. Now touring Ireland since late 2024, the production blends history and modern storytelling as Agrippa returns 500 years later to confront justice, power and persecution once again. Martin Sullivan joined Alan Morrissey to tell us more. Image © Clare Fm

Host Jeremy C. Park interviews Cornelius Sanders and Ramsay Clark, co-authors of the book "Colorblind: One Coach, One Friendship, and The Lifelong Power of Showing Up," which is set to be released in July 2026 by WestBow Publishing Company. During the interview, Cornelius and Ramsay each talk about their backgrounds as lifelong Memphians, how they met through basketball at a Boys Club in Memphis, and the evolution of their 50-year friendship. The discussion covers the book's themes of mentoring, faith, community engagement, and the importance of consistency, with the authors sharing how their relationship began unintentionally through basketball coaching and developed into a meaningful lifelong friendship. Cornelius shares how Ramsay has continued to play an important role in his life, and how he has become an ordained Minister and President and CEO of Promise Development Corporation. Ramsay, likewise, shares how Cornelius has played an important role in his life, including deepening his faith. Both authors encourage readers to get involved in their communities and emphasize that meaningful relationships can develop organically through shared activities and consistent presence. The book soon will be available on Amazon, Barnes & Noble, and other online retailers.

https://www.linkedin.com/in/john-gilroy/ Want to listen to other episodes? www.Federaltechpodcast.com Today we sit down with an HR company, Workday, to see if it can transfer the success it has had in the commercial world into helping federal agencies reach ambitious goals. Matthew Cornelius works for Workday, but he has spent mor than a decade working in a wider variety of federal agencies. The interview covers topics like  the shift towards skills-based hiring, the challenges of outdated HR systems, and the need for comprehensive workforce data. One concern is that the applicant can report skills. One candidate's Python experience may differ greatly from another's. Presidential administrations have encouraged the concept of skills-based hiring. However, this is a subject that is difficult to implement. For example, it can clash with the standard GSA classification system. Today's AI skills are changing so rapidly, it would be almost impossible for an HR person to understand what skill sets are important. Cornelius has firsthand experience in federal HR systems that are dated. He references using Excel spreadsheets that can have issues with version control and backup. One great place to start is to use a system than can give an HR manager a "birds eye" view of the skills of their current employees. He emphasizes the importance of communication, empathy, and leveraging modern HR technology to improve federal HR processes and outcomes.

https://www.amazon.co.uk/Villain-Venice-Steampunk-Adventure-Expanded/dp/B0GYVW1ZM3/ref=tmm_pap_swatch_0?_encoding=UTF8&dib_tag=se&dib=eyJ2IjoiMSJ9.zAFjvxdIVP0NajbIc-mtzu0FD5ro02XhYTavKJ3P7vs.T9sQrNnsvEeityKLDFJW-mEYohVaxA0jd3pcXRVcAUw&qid=1777810600&sr=1-1-catcorr It's Luke's pick this month as we talk a trip back to 1997 and Luc Besson's divisive sci-fi blockbuster The Fifth Element. T-shirts can be found here – https://www.redbubble.com/people/ufocast Email the show – ufocast@yahoo.com he Fifth Element (French: Le Cinquième Élément) is a 1997 English-language French science fiction-action film conceived and directed by Luc Besson, and co-written by Besson and Robert Mark Kamen. It stars Bruce Willis, Milla Jovovich, Gary Oldman, Ian Holm, and Chris Tucker. Primarily set in the 23rd century, the plot involves the survival of planet Earth, which becomes the responsibility of Korben Dallas (Willis), a taxi driver and former special forces major, after a young woman named Leeloo (Jovovich) falls into his cab. Dallas joins forces with her to recover four mystical stones essential for the defence of Earth against the impending attack of a malevolent cosmic entity. Besson started writing the story that was developed as The Fifth Element when he was 16 years old; he was 38 when the film opened in cinemas. Besson wanted to shoot the film in France, but suitable facilities could not be found; filming took place in London and Mauritania, instead. He hired comic artists Jean "Moebius" Giraud and Jean-Claude Mézières, whose books inspired parts of the film, for production design. Costume design was by Jean Paul Gaultier. The Fifth Element received mainly positive reviews, although some critics were highly negative. The film won in categories at the British Academy Film Awards, the César Awards, the Cannes Film Festival, and the Lumière Awards, but also received nominations at the Golden Raspberry and Stinkers Bad Movie Awards. The Fifth Element was a strong financial success, earning more than US$263 million at the box office on a $90-million budget, making it the ninth highest-grossing film of 1997. At the time of its release, it was the most expensive European film ever made, and it remained the highest-grossing French film at the international box office until the release of The Intouchables in 2011. Plot In 1914, aliens known as Mondoshawans meet their contact on Earth, a priest of a secret order, at an ancient Egyptian temple. They take the only weapon capable of defeating a great evil that appears every 5000 years, promising to protect it and return it before the great evil's re-emergence. The weapon consists of the four classical elements, as four engraved stones, plus a sarcophagus containing a "fifth element". In the 23rd century,[a] the great evil appears in deep space as a giant living fireball. It destroys an armed Earth spaceship as it heads to Earth. The Mondoshawans' current human contact on Earth, priest Vito Cornelius, informs the president of the Federated Territories of the great evil's history and the weapon that can stop it. On their way to Earth, a Mondoshawan spacecraft carrying the weapon is ambushed and destroyed by a crew of Mangalores, alien mercenaries hired by Earth industrialist Jean-Baptiste Emanuel Zorg, who is working for the great evil. A severed hand in metal armour from the wreckage of the spacecraft is brought to New York City. From this, the government uses biotechnology to recreate the original occupant of the sarcophagus, a humanoid woman named Leeloo, who remembers her previous life. Alarmed by the unfamiliar surroundings and high security, she escapes and jumps off a ledge, crashing into the flying taxicab of Korben Dallas, a former major in Earth's special forces. Dallas delivers Leeloo to Cornelius and his apprentice, David, who recognises her as the fifth element. As Leeloo recuperates, she tells Cornelius that the stones were not on board the Mondoshawan ship. Simultaneously, the Mondoshawans inform Earth's government that the stones were entrusted to an alien opera singer, the diva Plavalaguna. Zorg reneges on his deal with the Mangalores for failing to obtain the stones, and kills some of them. Earth's military sends Dallas to meet Plavalaguna; a rigged radio contest provides a cover, awarding Dallas a luxury vacation aboard a flying hotel on planet Fhloston, accompanied by flamboyant talk-show host Ruby Rhod. It includes a concert by Plavalaguna, and learning that Leeloo shares his mission, Dallas lets her accompany him. Cornelius instructs David to prepare the temple, then stows away on the luxury spaceship. The Mangalore crew, pursuing the stones for themselves, also illegally board the ship. During the concert, the Mangalores attack, and Plavalaguna is killed. Dallas extracts the stones from her body and kills the Mangalore leader, causing the others to surrender. Zorg arrives, shoots Leeloo, and activates a time bomb. He flees with a carrying case he presumes contains the stones, but returns when he discovers it is empty. As Zorg's bomb causes the hotel's evacuation, Dallas finds Leeloo traumatised and escapes with her, Cornelius, Rhod, and the stones in Zorg's private spaceship. Zorg deactivates his bomb, but a dying Mangalore sets off his own, destroying the hotel and killing Zorg. As the great evil approaches Earth, the four meet David at the temple. They deploy the stones, but Leeloo, having learned of humanity's history of cruelty, has given up on life. Dallas declares his love for her and kisses her. Leeloo combines the power of the stones, emitting divine light onto the great evil and defeating it. Dallas and Leeloo are hailed as heroes, and as dignitaries wait to greet them, the two passionately embrace in a recovery chamber.

Acts 10 marks the moment God uses Peter to open the church to the Gentiles, breaking down centuries of Jewish separation and prejudice against non-Jews. While the Gospel had already spread throughout Jerusalem, Judea, and Samaria, Peter still needed to learn that in Christ, Jews and Gentiles were now one people. God prepared both Cornelius, a God-seeking Roman centurion, and Peter through separate visions. This shows that God prepares both the messenger and the receiver, responds to sincere hearts, uses people to share the Gospel, and orchestrates divine timing to bring people together for His purposes.

Acts 16: 1-10; John 15: 18-21; Haydock Commentary + The Great Commentary of Cornelius a LapidePlease consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Verse by verse study through the book of Acts Chapter Ten and Verse Three

In this episode, Camden Bucey welcomes David T. Irving, President of Reformed Theological Seminary in Jackson, Mississippi, for a rich conversation on Irving's dissertation, Mississippi's Greatest Minister: A Historical Study of Cornelius W. Grafton's 61-Year Pastorate, 1873–1934. Before turning to Grafton, they discuss Irving's recent transition into seminary leadership and the growing pastoral shortage across confessional Presbyterian churches, reflecting on the need for prayer, training, and laborers for Christ's harvest. The heart of the episode explores the life and ministry of Cornelius W. Grafton, a remarkable Mississippi Presbyterian pastor whose decades of quiet faithfulness, denominational leadership, educational labor, and pastoral endurance left a deep mark on church life in the American South. Camden and David consider why Grafton has been largely overlooked, what his ministry reveals about ordinary pastoral faithfulness, and how his life still instructs ministers and churches today. Watch on YouTube Chapters 00:08 Introduction and guest welcome 01:09 Mississippi's Greatest Minister and today's topic 02:03 RTS Jackson update and the pastoral shortage 08:20 David Irving's connection to Mississippi and Cornelius W. Grafton 14:06 Why Grafton has been overlooked in church history 18:14 Grafton's early religious life and spiritual maturation 23:58 Education, pastoral formation, and early ministry 29:33 Union Church, rural ministry, and a sixty-one-year pastorate 36:46 Grafton's preaching, pastoral rhythms, and churchmanship 43:18 Denominational leadership, education, and public influence 49:19 Grafton as historian and the unpublished history of Mississippi Presbyterianism 54:03 Lessons from Grafton's life and ministry today 59:09 Closing remarks and upcoming Reformed Forum events Resources Mentioned David T. Irving, Mississippi's Greatest Minister: A Historical Study of Cornelius W. Grafton's 61-Year Pastorate, 1873–1934 Reformed Theological Seminary, Jackson Reformed Academy Reformed Forum events Participants: Camden Bucey, David T. Irving

In this episode, Camden Bucey welcomes David T. Irving, President of Reformed Theological Seminary in Jackson, Mississippi, for a rich conversation on Irving's dissertation, Mississippi's Greatest Minister: A Historical Study […]

In this powerful clip from Episode 219 of The Hacka Podcast, Cornelius Williams shares a critical warning for every believer:Be careful who you listen to.In a world full of podcasts, influencers, and voices claiming authority, it's easy to follow someone simply because they sound confident, popular, or “Christian.” But as Cornelius explains, not every voice should be trusted.The Bible gives us a clear framework:

Isaiah 55: 1-3, 5; John 19: 25-27; Haydock Commentary + The Great Commentary of Cornelius a Lapide Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Wisdom 5: 1-5; John 15: 1-7; Haydock Commentary + The Great Commentary of Cornelius a Lapide Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Verse by verse study through the book of Acts Chapter Ten and Verse One

In this episode of The Best of LKN, we welcome back Robin and Jack Salzman to talk about their latest venture, The Serve Pickleball & Kitchen in Cornelius – a one-of-a-kind entertainment complex featuring 10 indoor courts, 6 outdoor courts, 4 Top Golf swing suites, a full-service restaurant, café, bar, and an event space that seats up to 80. Robin and Jack share the story behind the build, the experience guests can expect, and the community-focused programming that's already bringing locals together – from music bingo and live jazz brunch to corporate events and milestone celebrations.We also catch up on the incredible work of the Giving with Grace Foundation, which has now distributed over $3 million in grants to local nonprofits, with Robin's grandchildren actively involved in selecting recipients each year. Plus, Robin shares details about Serve for a Cause, a quarterly tournament series that raised nearly $30,000 for three local nonprofits in its very first event. Whether you're a foodie, a pickleball enthusiast, or a community supporter, this episode has something for you.The Serve Pickleball + Kitchen20220 Chartown DrCornelius, NC 28031(704) 851-1800https://www.theservepickleball.com/The Best of LKNhttps://thebestoflkn.com/Hosted by:Jeff Hammhttps://lknreal.com/Powered by:https://aidawerks.com/Support the show

Premium This is a preview of our premium episode. Full access is available only to premium subscribers. Click here and learn about the Premium Podcast to access this interview... Play audio-only preview episode | Play on YouTube | Play on Spotify Episode Summary Projects rarely fall apart because people lack effort. More often, they struggle because teams move forward without a shared understanding of what they are actually trying to achieve. In this conversation, Cornelius Fichtner continues his discussion with Danielle Naomi McCier, Creative Operations leader and author of “Wrangling Chaos,” focusing on what happens after a project is already in motion. The discussion shifts from identifying why projects drift into confusion to understanding how project managers can actively restore clarity, guide decisions, and keep work moving forward in fast-paced environments such as creative agencies. Danielle shares practical techniques for clarifying objectives, aligning stakeholders, and ensuring that teams do not default into rework cycles caused by early misunderstandings. She emphasizes that project clarity is not a one-time activity but an ongoing responsibility that requires attention, communication, and structure throughout execution.

Living out our faith doesn't mean we just go to church sometimes. It means we're willing to be identified as Christ-followers in every arena of our lives, no matter where God asks us to go or what He asks us to do. In this sermon, Pastor Allen Jackson discusses two biblical leaders, Cornelius and Peter. They stood for Jesus—even when it cost them—because they understood the power God had to change their lives and circumstances. Because of their obedience and love for Jesus, the course of history was changed—and God is inviting us to the same kind of assignment. When He asks us if we love Him, let's answer like Peter and sincerely say, "You know I love You." Then, let's accept with joy the mission the Lord hands us.