Podcasts about devout

With a single step, a world shattered and the stars faltered. Those who witnessed the destruction must face the future and pick up the pieces, but first they must escape the Dragon Path and return home—or at least near it. To do that, though, they'll need to capture Jonathan's airship, the Adventure Beckons, from the Creed of Oracles… This week on Perpetua: Escape the Rumbling Castle! 07 Perpetua Guide [In Progress v.06] NPCs & Monsters [PNMS] Creed of Oracles Infantry [NMCOIN] Typical Traits: Gritty, Grim Type: Humanoid Hunter Level: 10 Rank: Soldier Stats: DEX 10, INS 8, MIG 10, WLP 6 Attacks: Holy Salvo, Forceful Flurry Special Abilities: Summon Platemail Elemental Affinities: RES: Physical | VUL: Dark, Poison In-Game Description: With blessed light armor, rifle, and bayonet, Infantry make up the bulk of the Oracle's ranks. The rank-and-file soldier in the Creed of Oracles. If you decide to rush across the open courtyard when you first arrive to area of the castle, you can fight an infinite number of these guys. They aren't especially hardy, but their Holy Salvo is built specifically to knock out sturdy physical characters, so don't underestimate them! Starter Tip: If you can do it, try to dispel their summoned platemail, it'll make fighting them toe to toe a lot easier. Hovering Pyroclastic Typical Traits: Precise, Devoted, Short-fused Type: Humanoid Support Level: 10 Rank: Soldier Stats: DEX 8, INS 8, MIG 6, WLP 10 Attacks: Ignition, Volcanic Charge Special Abilities: Flying, Bracing Ash Elemental Affinities: RES: AIr, Earth [Can gain Fire] | VUL: Dark, Ice, [Starts with Fire] In-Game Description: A soldier in the robes and armor of the Creed of Oracles with flamethrower and a number of volcanic explosives at their belt. These floating demolitionists punch through your elemental defenses and their volcanic charges are like sticky grenades that give a boost to anything that hits your side of the field. Most importantly: They can cover themselves in a magical ash that will boost their might and give them a Fire resistance. Once they do this, they sort of become solid all-arounders, so it's best to knock them out before they can do that. Starter Tip: Hit them with Dark or Ice damage to bring them down to melee range! Fares, Devout Chef Traits: Tricky, Inventive, Religious, Adaptable Type: Humanoid Saboteur Level: 10 Rank: Soldier Stats: DEX 8, INS 8, MIG 8, WLP 8 Attacks: Poison Vial Special Abilities: Bottled Vigour, Enervating Powder Elemental Affinities: RES: Earth, Fire, Light| VUL: Air, Dark, Ice In-Game Description: A chef of the Creed of Oracles. Master of the Kitchen and Pantry. This guy SUCKS! I don't even mean in combat, he's fine to fight. But as a character, I hate how he can draw you into conflict. There's basically only one way through his conversation tree that doesn't draw you either into combat with him immediately (with reinforcements coming soon after) or up into the Barracks where his friends are. Personally, I prefer to just knock him out ASAP and then sneak up to the hidden passage a few rooms away. Starter Tip: If he manages to poison you, don't forget to use your IP for an Antitote. Poisoned doesn't do damage over times like in some games, instead it saps BOTH your Might and Willpower, so whether it hits a bruiser or a mage, you're in trouble!  Ushala, Conduit Traits: Mysterious, Possessed, Sacrificial Type: Demon Mage Level: 10 Rank: Soldier Stats: DEX 10, INS 8, MIG 10, WLP 6 Attacks: Heaven's Light, Heaven's Glory, Heaven's Call Special Abilities: Flying, Pressure Gauge Elemental Affinities: IMM: Light | RES: Physical, Poison | VUL: Dark | Pressure Points: Dagger, Sword In-Game Description: A member of the Creed who temporary gives their body up to be possessed by the spirit of the holy Oracles.  So, as far as I know, there's two versions of Ushala you can fight. The above is the "standard" one, which is what happens when the Gem Scene goes the way it almost always does. But I've heard that if you manage to get the gem away from the Draconic Elf safely, then Ushala can become possessed (by who? My theory is Lucena) and then she gets a second, much harder phase. Which is saying something, because even this version of her is NO JOKE. Starter Tip: If you can, hit her with Shaken and Poisoned (the status condition, NOT the damage type). All three of her attacks are based on WLP, so it helps to knock that down as far as possible. Sarithe, Shieldmaiden [NMSRSH] Traits: Courageous, Devout, Charismatic, Armored  Type: Humanoid Sentinel Level: 10 Rank: Champion (4) Stats: DEX 8, INS 8, MIG 10, WLP 8 Attacks: Face Me!, Intercepting Javelin Special Abilities: Elemental Shield, Head up, Soldier!, Not this time!, Get behind me!, Strong Will, Honest Heart!, Pressure Gauge Elemental Affinities: IMM: | RES: Light, (Can gain Air, Earth, Fire, Ice) | VUL: Bolt, Dark, Poison |  Pressure Points: Flail, Firearm, Spear, Heavy Weapon In-Game Description: A knight in elementally-charged armor, wielding a tower shield and a javelin that hums with power. Despite being fully kitted out in heavy armor, Sarithe's abilities seem designed to make her a strong support character. She keeps her crew safe not only by taking hits for them, but also by healing them, stopping Opportunities (critical hits), and granting them multiple elemental resistances. Starter Tip: Because she has a pressure gauge (from the Armidirge games), she doesn't take extra damage from the elements she's weak against. Instead, if you can hit her six times with something she's vulnerable to (including her pressure point weapon types), she'll get staggered and she loses all of her actions for the rest of the round. Be sure to take advantage of this!! Hosted by Austin Walker (austinwalker.bsky.social) Featuring Ali Acampora (ali-online.bsky.social), Art Martinez-Tebbel (amtebbel.bsky.social), Jack de Quidt (notquitereal.bsky.social),  Janine Hawkins (@bleatingheart), Sylvi Bullet (@sylvibullet), Keith J Carberry (@keithjcarberry) and Andrew Lee Swan (swandre3000.bsky.social) Produced by Ali Acampora Music by Jack de Quidt (available on bandcamp) Cover Art by Ben McEntee (https://linktr.ee/benmce.art) With thanks to Amelia Renee, Arthur B., Aster Maragos, Bill Kaszubski, Cassie Jones, Clark, DB, Daniel Laloggia, Diana Crowley, Edwin Adelsberger, Emrys, Greg Cobb, Ian O'Dea, Ian Urbina, Irina A., Jack Shirai, Jake Strang, Katie Diekhaus, Ken George, Konisforce, Kristina Harris Esq, L Tantivy, Lawson Coleman, Mark Conner, Mike & Ruby, Muna A, Nat Knight, Olive Perry, Quinn Pollock, Robert Lasica, Shawn Drape, Shawn Hall, Summer Rose, TeganEden, Thomas Whitney, Voi, chocoube, deepFlaw, fen, & weakmint This episode was made with support from listeners like you! To support us, you can go to friendsatthetable.cash.

Send us Fan MailIn this “let them eat crumb cake” episode, Ernest dives deep into Trump's assistant Natalie Harp, the Democratic Party's nonstop primary ping-pong, the cancellation of Dîner en Blanc, Philly Mayor's new Welcome America appointment, about that NABJ Thumb's Down Award, why 50 Cent is not the next Dick Wolf, and much more! Ernestly Speaking! is executively produced and hosted by Ernest Owens. Check him out at ernestowens.com and follow him @MrErnestOwens on Twitter & Instagram. 

with Pastor Cory Henderson from Christian Life ChurchSunday 8-9-26https://www.bible.com/events/49647164

Two men went up to the Temple to pray. One prayed well and the other did not. One prayed with many words, while another prayed with a few words said over and over. One stood with his eyes lifted up, while the other had his eyes cast down and kept striking his breast. One man went home justified, while the other did not.The parable of the Pharisee and the publican is one of the most beautiful of all of Our Lord's parable. It is clear that the purpose of the parable is to encourage us to practice the virtue of humility and to fight against pride.But the parable also teaches us something else that is very important: it tells us how we ought to pray. When you think about all of the things that you do each day of your life, you must be convinced that praying is probably the most important thing that you do.The reason for this is that prayer is the way in which we communicate with our Father in Heaven, the way that we spend time with Him, the way that we maintain our relationship with Him.And if prayer is the most important of the things that we do each day, we must try to get better at prayer as time goes on. We must learn from Our Lord and the saints how we ought to pray, and try to imitate them in the time that we dedicate to prayer.I particularly want to emphasize that word “dedicate” when talking about prayer today. One of the most important characteristics of good prayer is dedication. Another word for this is “devotion”. A prayer that is devout is one where we are devoted to what we are doing.What do I mean by this? I mean that, while we are praying, we are focused on God rather than on ourselves. I mean that we actually use the time of prayer to pay attention to God and, even more than that, we try to focus our entire being on Him, as far as possible.Have you ever tried doing this? Have you ever tried kneeling down, closing your eyes, and focusing yourself as much as you can on God and praying to Him with your whole heart? It is so important that you not just try this, but that you do it every day of your life.One of the big differences between the prayer of the Pharisee and that of the publican is the question of devotion. The publican seems to be focused on God in his prayer because he is begging God for mercy. His prayer is clearly devout because his eyes are lowered, avoiding distraction; he is striking his breast over and over; and he is repeating the same thing over and over. There is a great focus and intensity to his prayer.Whereas the Pharisee is not even asking God for anything. He is just talking to God about Himself and just saying whatever comes to his mind.

**Massive THANK YOU for voting for DJ Ice Berg365 and The Devout Jamcast in The Spin Awards 2026! Voting is now closed but the event takes place October 22-24th in the Atlanta, GA area! Stay tuned to hear the winners! Congratulations to the incredible Spin Awards team on their 10th year! So #Spincited to celebrate soon!! www.thespinawards.com Welcome to The Devout Jamcast! #TDJ10Years The Devout Jamcast with DJ Ice Berg365 Ep #254 feat Jon Keith, Brutha War, Joe Focus, Natalie Okri, and Taylented! Keep up with Episode #254's Featured Artists online here: Jon Keith facebook.com/itsjonkeith Brutha War facebook.com/share/1C9PSpjUo1 Joe Focus  facebook.com/Joe.scott.98871184 Natalie Okri Instagram: @NatalieOkri_ Taylented www.Taylented.com Please let me know what you think! Thanks for watching, and always supporting TDJ!! www.iceberg365ministries.org facebook.com/TheDevoutJamcast Twitter/Instagram/Snapchat: @DevoutJamcast Email contact/music submission: thedevoutjamcast@gmail.com Subscribe on YouTube! youtube.com/IceBerg365Ministries Tune in to the next Devout Jamcast, August 17th, 2026!

Annie Duncan

Telling the Story: Part 4 Acts 7:35-53 by William Klock Not very long ago I got into an online discussion with someone about evangelism.  The people I was interacting with were telling me things like, “I don't confront, I just plant seeds” and “We're suppose to share the gospel, not tell the gospel” or “If people are getting mad at you, you're doing it wrong” and “Jesus just loved people.  He wasn't confrontational”.  I found myself wondering if these people read the same Bible I read.  And I was thinking about that whole conversation off and on these last few weeks as I've been working through Stephen's address—his very confrontational address—before the Sanhedrin. Because there's nothing namby-pamby or wishy-washy—or uh, I mean, “non-confrontational”—about Stephen's address.  I expect that if you set Stephen down in our context today and let him do what he did, a lot of modern Christians would be misquoting Matthew 7:1 at him.  You know, “Judge not lest ye be judged.”  But, of course, being confrontational, calling people to repent, proclaiming the good news about Jesus and the truth that he is Lord as something more than just another choice on the religious smorgasbord has nothing to be with being judgemental.  It has everything to do with knowing and having experienced the reality of God's goodness in Jesus and the Spirit and it's about having a vision, a hope of this broken creation—and of humanity—set to rights and God coming to dwell with us forever. We've made our way through Stephen's address over the last three Sundays.  They accused him of blaspheming the torah and the temple and Moses and instead of defending himself, Stephen instead told the story they all knew so well.  But going back to Abraham and working through it all the way to their present day, he showed how the law and the prophets, the torah and the temple had been signposts pointing the people to Jesus the Messiah.  And so it wasn't Stephen who was blaspheming torah and temple—it was them—because they'd rejected Jesus.  The Christians were the true followers of the law and the prophets, the true children of Abraham and Moses, because they recognised that that's what the story was working toward all this time.  But that wasn't what they wanted to hear.  But if we've heard the story that Stephen told, we ought to be prepared.  Rejection is how God often works.  Joseph had been rejected, but God worked something amazing from it.  Moses was rejected, but God worked something amazing from it.  Jesus was rejected, but God worked something amazing from it.  So if Stephen is rejected, we can be confident God will work something amazing from it.  I think they understood, which made them all the more angry, because they understand: if they reject Stephen, they're actually playing right into his narrative.  But they do it anyway. We'll pick up with Acts 7:54.  [Page 1088 in the pew Bibles.]  Luke tells us: “What Stephen said was a blow right to the heart. When they heard it, they gnashed their teeth against him.” Picture them, sitting in their dignified counsel, the priests and leaders of Israel.  But there's no response they can give that won't condemn them, so they just sit there glaring at him as they gnash their teeth. To us that's probably just a picture of rage, but Luke is pulling this image of gnashing teeth from the Old Testament—particularly from the Psalms—where it's always the wicked who gnash their teeth at the righteous or the wicked who gnash their teeth in frustration, aguish, and rage at God after finding themselves on the wrong end of his judgement.  Luke wants to make it clear that these are the leaders of Israel—the men who were supposed to know and to represent God—but instead they've rejected his Messiah and are revealing their wickedness.  Think of Jesus in John 8, addressing a crowd of angry scribes and Pharisees.  “We've got one father and that's God,” they yelled at him.  And he said back, “If God were really your father, you would love me, because I come from God…No, you are from your father, but your father is the devil.” And then, in stark contrast, Luke describes Stephen in verse 55: “He, however, was filled with the holy spirit, and looked steadily up into heaven. There he saw the glory of God, and Jesus standing at God's right hand. ‘Look!' he said. ‘I can see heaven opened, and the son of man standing at God's right hand!' They've rejected Jesus.  They sit there, almost demonically gnashing their teeth at him—the posture of the wicked who stand condemned before God.  And Stephen stands before them full of the Spirit and with the very vision of heaven those men had longed for.  Luke said at the beginning of all this that as they looked at Stephen his face was like the face of an angel.  And Stephen shouts out to them, “Look!”  I can imagine them looking around, wondering what he's insisting they look at, because of course, no one else is seeing what he sees.  But the fact that his own face had been transformed—or even transfigured—says that he must have been seeing something and they knew it.  And he goes on, “I can see heaven opened and the son of man standing at God's right hand!” I think that whenever I've read this, I've tended to picture Stephen looking up, pointing past the ceiling of the room they were in, as if he's been given a glimpse into—you know—heaven—up there.  But the more I think about the imagery and context here, I don't think that's it.  I think we should be thinking back to episodes like the one in 2 Kings 6.  Israel was under attack by the Arameans.  The Prophet Elisha and his servant, Gehazi, were staying in the city of Dothan when it was surrounded by the Aramean army.  They woke up in the morning to see the huge army surrounding the city and Gehazi began to worry.  “What shall we do?” he asked Elisha.  And Elisha calmly told him, “Don't be afraid, for those who are with us are great than those who are with them.”  I picture Gehazi standing there wringing his hands.  And so Elisha prays, and as he prays, Gehazi's eyes are opened and on the hills all around he sees horses and chariots of fire surrounded the Aramean army.  And that heavenly army didn't arrive when Elisha prayed, like heaven, it was there all along.  The miracle was simply God's gracious allowance to open the eyes of Elisha's servant to see it. It's a reminder that heaven isn't up there, some far away place.  Heaven is here.  God created earth and heaven to overlap, for us to live in his presence.  Our sin has driven a wedge between the two.  But God and his realm are never far away.  As Gehazi was reassured that day as he saw a glimpse of heaven, so Stephen was reassured as the stood before the Sanhedrin.  As the highest court of the Jew was about to render a judgement against him and condemn him to death, I think we should understand what he saw as a sudden revelation of the heavenly court.  And there stood Jesus, the son of man.  The son of man was the character in Daniel's vision who rose to take his throne at God's right hand and from there to quelled the angry kings and nations that raged against God.  And now Stephen sees the ascended Jesus, not now sitting on his throne as Lord, but standing at the right hand of God, the great judge, to act as his advocate and witness.  The court of Israel was condemning him to death, but the heavenly court, the heavenly judge was ruling in his favour. What's interesting about this comparison between the chariots of fire and Stephen's vision of the heavenly court, is the result, the aftermath, the response of God's man.  Because the chariots of fire didn't swoop down to crush the Aramean army.  Instead, Elisha prayed again and God blinded the Arameans.  And Elisha then went out and convinced the blinded Arameans to follow him to Samaria, where Elisha prayed again and the Lord opened their eyes.  The king wanted to slaughter Elisha's “prisoners”, but Elisha warned the king.  It wasn't the king who defeated and captured them, God had done that.  So instead the king prepared a feast for them and then sent them on their way home.  This was Israel in one of her finer moments, obeying God, being light to nations, making known the grace and glory of God.  And I'll come back to it shortly. I think Luke's main point in telling us about this heavenly vision of Stephen's ties in closely with the theme of Jesus and the church being the new temple—something that comes up over and over through Acts.  Remember that for the Jews the temple was the supposed to be the place, not just where heaven and earth overlapped, but the thin place between them where God's people could meet him.  Not fully, of course.  His presence was in the holy of holies where no one could go.  But if they offered the sacrifices that would purify them from the stain of sin and death, they could draw near.  The irony was that God's presence had been gone from the temple for hundreds of years.  They'd rebuilt it when they returned from their exile in Babylon, but God's presence had never come back.  As if God was hinting to them there was something new and better to come.  And Stephen's been preaching on that theme.  The old temple was a signpost pointing to Jesus and to a new temple, not this time made with hands, but established by God himself and filled with is Spirit.  And in as much as I expect this miracle vision of the heavenly court was a gift to Stephen to encourage him—even though he doesn't seem to have needed much of that kind of encouragement—the gospel was enough—it highlighted to everyone present that day the thing that Isreal so longed for in the temple—the convergence of heaven and earth—was now happening in Jesus and his people. And while Stephen's vision seems to be unique in Christian history, we see saint after saint, martyr after martyr going to their deaths with the same sort of calm and composure that we see in Stephen.  I have to wonder if God has given others similar visions to which, for obvious reasons, we simply aren't privy.  Polycarp, Perpetua and Felicity, Ignatius, Thomas Cranmer, Nichols Ridley, Hugh Latimer, Maximillian Kolbe—all died with the gospel and prayers for those who killed them on their lips.  Brothers and Sisters, that's the witness of men and women who are confident in the gospel, in the lordship of Jesus, and in the hope of resurrection and new creation.  These are men and women who understood what the gospel is—not good advice, not another option to try on the religious smorgasbord, not something you should give a try; they knew it to be true and they knew it to be truly good news—the way, the truth, and the life.  They knew the grace of God so powerfully, that they went to their deaths praying that those who killed them would one day know it. So Luke goes on in verse 57: “But they yelled at him at the tops of their voices, blocked their ears, and made a concerted dash at him.  They bundled him out of the city and stoned him.  The witnesses laid down their cloaks at the feet of a young man named Saul.  So they stoned Stephen.  “Lord Jesus,” he cried out, “receive my spirit.”  Then he knelt down and shouted at the top of his voice, “Lord, don't let this sin stand against them.”  Once he had said this, he fell asleep. “Now Saul was giving his consent to Stephen's death. That very day a great persecution was started against the church in Jerusalem. Everyone except the apostles was scattered through the lands of Judaea and Samaria. Devout men buried Stephen and made great lamentation over him. 3 But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.” It's not just that Stephen stood firm on the gospel before the Sanhedrin and it's not just that he had a vision of heaven in which he was vindicated and could go to his death with calm and confidence.  His prayer for his enemies speaks volumes—it's a powerful witness—to the gospel itself. I can't image what it was like for Stephen.  In high school I was hit in the throat by a softball trying to catch someone's pop fly.  It hurt. Apparently I was lucky it didn't crush my trachea.  And that was a softball.  Stephen stood there—and I expect pretty quickly knelt and then lay there—as people threw rocks at him.  The biggest rocks they could find and still throw with force.  It was an absolutely brutal way to die and I can't imagine what kind of sadistic person would take joy in doing it to someone.  I guess that's yet more testimony to the influence the gospel has had on our culture.  And there, at a little distance stood Saul of Tarsus, having given the green light to the angry mob, supervising them as they threw their stones.  Keeping guard over their coats.  But as the rocks were hitting Stephen—imagine a rock breaking your jaw, crushing your nose, breaking your skull—Stephen cried out to God.  He cried out for mercy on those who were killing him. And that stands out as another witness to the gospel.  Because the whole going to a martyr's death, calmly and confidently and stoically, that's admirable, but other people had done that before Stephen.  About two centuries before, in the days when the Greek king, Antiochus Epiphanes, ruled Judaea, there had been a lot of Jewish martyrs.  Antiochus wanted to break the Jews, get them to forsake their “law”.  Get them to become more Greek, and they'd be an easier people to rule.  And so he desecrated their temple.  He made it illegal for them to circumcise their sons.  And his soldiers would round up the openly rebellious and force them to eat pork on pain of death.  2 Maccabees 7 tells the story of one family of Jewish heroes.  Seven brothers are tortured and, one by one, martyred as they stand firm in their faith, as they refuse the soldiers' order to eat pork.  They bore witness to their faith in God, to their hope in the future resurrection of the dead, but they also call down horrible curses on those pagan soldiers as they died.  With their last breath, they called down God's judgement on their enemies. But Stephen: Like those Jewish martyrs, he stood firm in faith.  He warned his accusers and his killers of God's coming judgement.  But he didn't lay it down as a curse.  He laid it down as a warning, a call to repentance—and with his last breath, a prayer for grace.  One of those Maccabean martyrs had yelled out, “This mighty power will torture you and your descendants!”  And Stephen, raised on those same stories of the martyrs, he saw that same divine persistence, but in light of Jesus he saw it very differently.  Stephen knew there is no escaping the Hound of Heaven.  But instead of divine judgment pursuing his enemies, he saw divine grace hounding them, the redeeming love of God pursing them—and if they would not be caught by it—it would pursue and catch and enfold and transform their descendants.  Somehow, someday the grace of God in Jesus, the renewing power of the gospel would catch them, because—Stephen was absolutely certain—that power will one day change the entire world.  That was the point of his powerful speech before them, after all.  From Abraham to Joseph, from Jospeh to Moses, from Moses to Jesus.  That's what the story is about: the grace and glory of the God of Israel to save his creation—not just Abraham's family—but all of creation.  It's about God, in love, giving himself to purify us from the stain of our rebellion, so that he can come home to live with us.  To restore heaven and earth.  And that gospel knowledge, that good news changed everything for Stephen. Brothers and Sisters, think about this.  Imagine people knew nothing of Jesus or the gospel or Christianity other than the astounding fact that Christian martyrs go to their deaths, not hurling curses, but calling down blessing and forgiveness from heaven on the very people torturing and killing them.  That, in itself, says something powerful about Jesus and the gospel and Christianity.  That in itself, would, I think, make a lot of people constructively curious.  That this is what we see from Christian martyrs down through history is witness to the gospel and to the very nature of our faith in the God of love who shed his blood to reconcile his enemies to himself.  A witness to the Jesus who, as he died on the cross, prayed that those who killed him would know God's forgiveness. Would that we, Brothers and Sisters, would be captivated by this same gospel of grace and the same sure and certain hope of reconciliation and resurrection and new creation.  Because our generation of Christians seems to be losing it.  We no longer think of the gospel as good news to proclaim, but as good advice to share, because Jesus is no longer the way, the truth, and the life, but now a way, a truth, a life.  We no longer have a clear hope and vision of creation set to rights by Jesus, maybe because we twisted this idea of “heaven” into a distant, ethereal, disembodied realm, instead of God's realm, present, but unseeable because of our sin.  And so we're afraid to speak of sin as that great evil that keeps us from God and we're afraid to call people to repentance and we're afraid to speak of that day when God will, once and for all, wipe the last traces of sin and evil from the world, to heal the breach between heaven and earth, to pull out the wedge we've so firmly driven between them.  And, in the same way, having consigned Jesus' lordship to a distant heaven, we fear to proclaim that most basic Christian creed—the one carved on our lychgate: “Jesus is Lord”.  Lord, not just in a far away heaven, not just someday in a far away future, but here and now. Brothers and Sisters, we need Stephen's witness just as much as the Sanhedrin did that day.  I pray that we would take it to heart.  And if we lack his confidence, if we lack his hope, if we lack his vision, or if—in contrast to Stephen—we find ourselves gritting our teeth in anger and calling down curses on our enemies, that the Lord would give us a clear vision of his grace, of his kingdom, of his glory.  Amen.

In this episode of The Reformed Brotherhood, Tony Arsenal delivers a rich expository sermon on James 5:1–6, one of the most striking prophetic passages in the New Testament epistles. Drawing on the Jewish literary and cultural context of James's original audience — Jewish Christians scattered from Jerusalem by persecution — Tony unpacks why this text is not a blanket condemnation of wealth, but a devastating judgment oracle against those who hoard riches and oppress the vulnerable. Along the way, he explores the eschatological weight of accumulated wealth, the theology of God's omniscient justice, and the stunning comfort available to the suffering believer. The episode closes by returning to James's thesis: that trials of every kind, including economic oppression, can be counted as joy because of who God is and what He has done in Christ. Key Takeaways James is a deeply Jewish book written to a specific audience — Jewish Christians dispersed from Jerusalem by Saul's persecution, not a general audience of wealthy or Gentile believers. The prophetic "Come now" signals a judgment oracle, not a direct address — James is not rebuking wealthy members of his congregation, but pronouncing eschatological judgment on oppressive landowners using a technique common in Amos, Malachi, and Micah. Hoarding wealth is not morally neutral — it is self-condemning — The corroded gold and moth-eaten garments are not just symbols of decay; they serve as legal evidence against those who refused to use their wealth for God's glory and the good of others. Withholding wages from laborers constitutes a form of murder — In the ancient world, depriving workers of their wages could literally cost them their lives. James draws on Old Testament law to frame predatory economic exploitation as a capital sin. God sees and hears the cries of the oppressed — The wages of defrauded workers "cry out" to the Lord of Hosts, echoing the blood of Abel in Genesis 4. God's justice is not passive or delayed out of ignorance — it is certain and coming. Matthew 25 reframes Christian mercy as care for the body of Christ — The sheep-and-goats judgment is not a general humanitarian mandate, but a specific call to care for persecuted brothers and sisters — and to recognize that mistreating them is mistreating Christ Himself. Trials are counted as joy through the doctrine of imputation — Suffering is not stripped of its pain, but it can be moved from the loss ledger to the profit column because God uses adversity as the instrument of sanctification and glorification. Key Concepts The Prophetic Address: Who Is James Actually Talking To? One of the most common misreadings of James 5:1–6 is assuming James is directly rebuking wealthy Christians in his own congregation. Tony Arsenal corrects this by grounding the passage in its literary and historical context. James employs a well-established prophetic technique — seen in Amos, Malachi, and Micah — of addressing an absent party in order to pronounce judgment on them, while simultaneously comforting those who overhear the oracle. His audience is the dispersed, impoverished Jewish Christians who fled Jerusalem under Saul's persecution. There were almost certainly no wealthy landowners in the room. The "Come now, you rich" is a judgment declaration directed outward, designed to assure the suffering poor that God has seen their oppressor and will act. Far from being a proof-text for radical poverty, the passage is a pastoral comfort wrapped in prophetic fire. Corroded Gold as Legal Evidence Against the Soul James's claim that gold and silver have "corroded" is deliberately shocking — and theologically precise. Gold, uniquely among metals in the ancient world, does not corrode. By saying it has already corroded, James is not making a metallurgical claim but a moral and eschatological one. The accumulated, hoarded wealth of the oppressor has lost its purpose. It sits idle while workers starve, and in doing so it becomes evidence — a legal witness — against its owner in the court of divine justice. Tony draws a direct line between this image and Jesus's teaching in the Sermon on the Mount about treasures stored on earth being subject to moth and rust. Both brothers — Jesus and James — appear to be drawing on the same shared wisdom, likely rooted in the same household and the same mother's instruction. Unused wealth does not just fail to help others; it actively indicts its holder. Counting It All Joy: The Accounting Logic of Sanctification Tony closes the sermon by returning to James 1:2 — the thesis statement of the entire letter — and unpacking the word "count" as an accounting term, directly related to the doctrine of imputation. Just as righteousness is reckoned to the believer in justification, so suffering can be reckoned as joy in sanctification. This is not a call to pretend pain isn't real, or to perform contentment. It is a theological reframing: what belongs in the loss column of the ledger can, by faith, be moved to the profit side — not because the trial was pleasant, but because God is sovereign, good, and working all things toward the believer's conformity to the image of Christ. The oppressor means their wickedness for evil. God means it for glory. The supreme example is the cross itself — the only truly innocent man, suffering the worst evil ever committed, for the redemption of His people. Memorable Quotes The corrosion of that gold serves as evidence for the condemnation of those who are harming you — and the corrosion of this wealth is an indication of the corrosion of their very souls. He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees you — and that should be a great source of comfort. Imputation is an accounting term. And when we count it all joy, we're taking what should be a red line in the loss ledger — what should be an expense — and we're able to move it to the profit. Not because it didn't hurt, and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified. Full Transcript Tony Arsenal: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in the day of slaughter. You have condemned and murdered the righteous person. He does not resist you." It's always a little, uh, strange to sort of jump into the middle of a series, and, um, you know, Wes is one of the most competent preachers that I know personally, so I trust that he has given you a good and satisfying overview. Uh, but I don't feel like I would be doing my responsibility if I didn't at least touch on a few things, uh, related to the, the intro to James that I think is relevant for this particular passage in a way that maybe is not relevant for the rest of the book. So some of this I hope is review, I, I anticipate is review, but I think it's worth, uh, touching on. James, as you know, is the, the half brother of Jesus. He was the leader of the Jerusalem church, and specifically he was sort of the figurehead of the Jewish church as a whole. Um, the Jewish church was the only church for the very early part of the church's growth. There were always, uh, Gentile believers. Even in the Old Testament, there were Gentiles who trusted in the Lord of Israel and the God of Israel. They were often called God-fearers. They rarely converted all the way to Judaism, but they were sort of seen as an attachment to the Jewish people. They didn't participate in all of the blessings of the Jewish people, but they did participate in most. They often had the same kind of protection. They were in a form of covenant with God. Um, they were able to worship and offer sacrifices. The temple itself had a whole portion of the temple dedicated called the Court of Gentiles, specifically for these Jewish worshipers. And as the church spread, primarily through persecution, which we'll touch base on here in a minute, as the church spread out from Jerusalem into Judea and Samaria, and ultimately to the ends of the earth, it took on a, an increasingly Gentile Greek flavor. As more and more primarily initially Greek converts came into the church, and then of course, as it spread to other sort of non-Hellenistic lands, other, other types of people, other nations, other people groups joined the church, the scriptures which-- the New Testament we receive primarily from Paul, at least in terms of the epistles, um, also began to take on a more Gentile flavor. Not because Paul was a Gentile, but because Paul was ministering primarily to Gentiles What we'll see here is that James is a very Jewish book. I'm sure that along the way there's been several kinds of things pointed out to you to show that, but I wanna show a couple things that not only establish James as the author, James the brother of, of Jesus, but also root the, not only the author, but the audience in a distinctly Jewish Christian, uh, context. So you don't have to turn there, I'll read this, but in Acts, uh, 15, which is the, the great Jerusalem Council, uh, we read this. It says, "With the following letter..." So the, the council meets, they make a decision about what k- what parts of the Jewish law were going to be commended to and recommended, uh, and required for the Christian believers, the Gentile Christian believers, and when they're done, they send this letter to all of, all of the churches. And it says, "With the following letter, the brothers, both apostles and the elders, to the brothers who are at, of the Gentiles in Antioch and Syria and Cilicia, greetings." Now, I don't know about you, but I always sign my emails the same way, right? I've got, like, my work signature that I have to use, that the, the hospital makes me use with all the proper formatting and colors and fonts, but I always have the same signature. Mine is very simple. I just say, "Thanks," right? I just sign it as, "Thanks," above my signature, and I'm sure you all have that sort of characteristic way you sign a s- sign an email, or maybe it's the way you say goodbye at the end of a phone call. My father-in-law always says, "So long," which is a phrase you don't hear very often, so it's very distinct to him. We all have these little tells in our communication that sort of tip off who they're from. If you turn quickly back over to James 1, so just flip the page, uh, to the left here, he starts his letter by saying, "James, a servant of God and of the Lord Jesus Christ, to the 12 tribes in the dispersion, greetings." It's the only two letters in the New Testament that we have where the author identifies himself, sends to a sort of generalized audience, and then signs it, "Greetings." Now, James, the brother of Jesus, was the leader of the Jerusalem Church. He was the leader of the Jewish ch- the Jewish Church in general, and he signed the letter coming from the Acts Council as sort of the presiding minister. If, if we were, y- you might call them, like, the moderator of your business meeting, or we would call them the moderator of our presbytery or our session in the Presbyterian context I come from. He was the one who sort of, like, presided over there, and so the letter that went out to the churches was signed in his name and written, drafted by him. So we see this characteristic way that the letter is addressed with this final word, "Greetings," which is not used frequently in the New Testament We also see when we look at the language carefully that the audience of this, uh, of this letter, it's debated and there are good arguments, but i- in my opinion, it's very clear that the audience of this letter is not Jewish Christians in general or, uh, Jews who have not yet converted. There are some people who would say that 'cause they're called the 12 tribes. But instead it is the Jewish Christians who originally dwelled in Jerusalem and were sent out into the countryside after the persecution that was started primarily by Saul. If you look at Acts, Acts 1 which is, uh, the passage where Saul begins to persecute the church or where Saul kinda comes on the scene as the persecutor of the church, there's a couple distinct, um, distinct linguistic markers we should touch base on. Starting in verse one it says, "And p- Saul approved of his execution. And there arose a day-- that day a great persecution against the church in Jerusalem. They were all scattered throughout the region of Judea and Samaria, except the apostles. Devout men buried Stephen and made a great lamentation over him. But Saul was ravaging the church and entered the house after house. He dragged off men and women and committed them to prison." When we look at this and we compare it to that, uh, again, that first verse of James where he says to the ones who are scattered, we see that there's a pretty strong linguistic parallel that tells us that the people he has in mind for this letter, the people he's addressing, are the same people who were dispersed or scattered out of Jerusalem in the persecution. When he says to the 12 tribes in the dispersion, that word dispersion is not really a translation. It's what we call a transliteration. So it's not like we've taken a word and sort of given it an English word. We've just changed the word, the letters over to English letters. In Greek, the word is diaspora, dispersion, and in, uh, Acts 1, the verb used to, to sort of describe this scattering of them is diaspero. And it is a picture of scattering seed. This is what a farmer would do. So it's not even the normal word we would use when someone is fleeing persecution. It's this idea that God has scattered Christians out into the world, in this case by persecution. He scattered them out into the world to be planted. A lot of this is where we get phrases from Tertullian about the blood of the martyrs is the seed of the church. Now, why does this matter? As I mentioned, we often think in Gentile categories when we're reading the New Testament, and for good reason. One, we're all, all Gentiles, I'm presuming. I, I don't, I don't think-- I think I mentioned this last time, and no one came up and corrected me. I don't think anyone here is ethnically Jewish with ancestry that they're directly aware of, you know, where they trace their lineage directly back. Europe is a, a big amalgamation of just about everything, so most of us probably have a smattering of different ethnicities. But none of us are ethnically Jewish to the idea that we would, uh, identify as such in the same way. And even if we were, we've been raised and grown up in a Gentile context. We live in the West. We have-- We think in different categories. And what's more is most of the New Testament is written primarily to Gentiles by someone who is ministering to Gentiles. So Paul uses a fair amount of, of Hebraisms or things that are related to the Old Testament. Of course, he's explaining the Old Testament, and he makes ample reference to the Old Testament because that is the word of God, and it is profitable for our teaching, our correction, our reproof, and ultimately for our, our sanctification. But he uses metaphors and language in a way that is not common to the Israel context that Jesus and James and Peter and the other apostles were raised in. We don't have time to go there, but there's even some metaphors that Paul uses that are actually used the opposite way in, uh, in the more Hebraic Jewish, uh, epistles we have. One example that comes to mind is, um, Paul looks at the concept of milk, and that's not necessarily a good thing, right? It's not a bad thing, but it's what immature believers use, right? They can't handle the meat of the Bible. They have to be given the milk of the gospel before they can progress to the meat. In the Book of Hebrews, which I don't think was written by Paul, and in other places, Peter uses milk as a way to talk about nourishment, right? We think of the land flowing with milk and honey. Milk was not seen as some sort of substandard food that was only for babies. It was seen as, like, the richest, best thing that you could eat. We all have a linguistic environment that we grow up in. We all have a shared vernacular. You know, if I say something like, "You can't get there from here," everyone knows what that means. Obviously, you can get there from here, but you have to take this circuitous route. We know what that means. I think if we went around the room, we probably would find that there is this shared language. And then if we took individual families, we'd find that even within those families, there's further narrowing down of sort of like inside jokes and words that are used in ways that are not necessarily the same as others So when we read James, or when we read the letters of Peter or the letters of John, we should default to thinking more along the lines of comparing them to the words of Christ in the Gospel, first and foremost, and then to the Old Testament before we start to think about them necessarily comparing them to Ja-- or to Paul or to other kind of first century Hellenistic literature. That's not, of course, to say that Paul and James contradict. I'm sure that we went through a long explanation with much detail when you got to James chapter two, which is, of course, the most famous example. Paul uses the word justification or justify in a legal sense to make or to declare someone to be righteous. It's the verdict that the judge delivers, and it communicates the status. It actually performs what it says. When the judge says, "I find you not guilty," it changes your status from being potentially guilty to being cleared of all charges. Paul uses it slightly differently. He's not using it in the sense of to make someone righteous or to declare them righteous. He's using it to say they've been shown to be righteous. They've been validated. They've been vindicated. And if we get that mixed up, that's the source of all sorts of confusion. So when we come to this passage, and we'll get there, I promise, when we come to this passage, we have to understand some of the metaphors and the language that's being used draws from an existing body of shared cultural language that is foreign to us and is in some ways foreign to the rest of the New Testament, apart from what we see in the Gospels And it's important to remember, and this is why it's so key to land, that the audience of this letter is the persecuted, poor Jewish Christians who probably had a fairly comfortable life, relatively speaking, living in Jerusalem. These are city folks. These are people that live in Jerusalem or farm into the fields immediately around Jerusalem. They were established. They owned land. They probably had family that they had to leave, and now they're scattered out into the country with nothing. They're sent out into the world with no jobs, no family connections, no social welfare. Because they've left the Jewish faith, at least from the perspective of the Jews, they can't even go to their Jewish brothers and sisters and rely on the hospitality that's required in the law of Moses This is so important when we think about how James opens the letter and delivers what I think is his thesis statement. "Count it all joy, my brothers, when you face trials of every kind." Trials like not knowing where the next meal is gonna come from, not knowing where the next roof over your head is, not being sure you can feed your children. We all face real trials and tribulations in our life. Some of them are related to our faith, and some is just the fallen human condition in the fallen world we live in. But we're talking here about a totally different category of, uh, trial and persecution than most of us hopefully will ever experience That brings us to our actual passage now. James opens up this section with a linguistic marker that signifies this is a change in topic. He says, "Come now," or another way to translate it might be, "Now listen. Listen up." When my son is doing something that, uh, I need him to stop or I need to give him instructions, I hold him by his shoulders and I say, "Look at my eyes. I want your eyes right here. Look at my eyes." That's what Paul is doing. He's stopping and he's interrupting the flow of language. This shows us this is a new topic and a new audience. James is not speaking to rich Christians in his audience. First, 'cause there likely weren't any rich Christians directly in his audience. Remember, these are the, the poor Christians scattered out into the Judean countryside, into Samaria He's using a technique that's really common in the prophets. It's common in Jesus, where he's addressing the people who are not really listening as a way to establish that they will be judged, to hold them accountable, but also to comfort those who are hearing the message. This is a form of prophetic address. We see this in Amos, where he's chastising the Jewish leaders. Uh, in Malachi and Micah, this happens. Malachi is primarily, at least initially, is primarily, uh, a book that is railing against the rich leaders in Jerusalem who had oppressed their own brothers and sisters. The chances that those Jewish cr- uh, Jewish leaders were reading his prophecy or hearing his prophecy is pretty slim. So he was addressing a different group to establish the judgment that he was proclaiming on another party. Jesus does this when he says like, "Woe to you, scribes and Pharisees." There were probably scribes and Pharisees in the audience there, but he wasn't just talking to the people in front of them. He was pronouncing a judgment oracle, a judgment prophecy on all people who fit that category, and James is doing the same thing here James is not opposing wealth generally. Sometimes James is used as kind of a New Testament example to justify the idea that we should all be poor and wear shabby clothing and walk around barefoot and dirty all the time. Right? This is a key passage that's used, uh, in parts of the church that really emphasize sort of a poverty-based lifestyle. Think of like the wandering monks of the Middle Ages or the, the, um, sort of more radical exclusionists that exist even in our day. I remember when I was in college, I was really enamored with this figure named Shane Claiborne. Some of you have probably heard of him, and I remember I was so impressed because he, he didn't buy new shoes. He just cut new shoes out of duct tape and put them back together. Now, there's some, you know, there's some rugged, uh, rugged get-it-done-ness that, uh, I think us, uh, New Englanders can appreciate, but God does not call us to wear duct tape shoes, at least not universally. I'm not gonna comment on whether he calls Shane Claiborne to do that. I also don't think Shane Claiborne does that anymore. Um, some of us he may call to a lifestyle of poverty in association with a mission field or in association with a specific calling. He does not call us generally to be poor or to not gain wealth What he is opposing here is the refusal to use wealth appropriately for God's glory and the accumulation of wealth just for wealth's sake We'll see that as we unpack the language here a little bit. He establishes that he's not just talking about the earthly hoarding of wealth, as though somehow the very act of accumulating wealth was itself the problem. What he's doing is he's pronouncing an eschatological judgment on those who hoard wealth and use it to oppress others. We see here he says, "Come now, you rich, and weep and howl for the miseries that are coming upon you." Th- that word weep and howl, those are li-- those are words that are most commonly used in prophetic literature to describe the final cry of anguish. Think about the weeping and gnashing of teeth that Jesus talks about. This is the language he's using. He's talking about the final estate of those who refuse to submit their wealth to God He says, "Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be the evidence against you and will eat your flesh like fire. You have laid up treasures in the last days." Now, remember what we said. We, we should read this not in light of some general wisdom, although it is general wisdom that if we accumulate wealth, it tends to not actually go well for us if we're not utilizing it in God-honoring ways. But we should read this in light of the most obvious connection, his big brother, Jesus, who taught his people, "Do not lay up for yourselves treasures on earth, where moth and rust destroy, where thieves break in and steal, but lay up for yourselves treasure in heaven, where neither moth nor rust destroys, where thieves do not break in and steal. For where your treasure is, there your heart will also be." To maybe land this linguistic, uh, this linguistic connection a little more, I don't know, vibrantly, I'm gonna speculate a little bit. So if you don't like it, then you can disregard it. This is not God's Word. This is a speculation. I can just imagine little Jesus, little nine-year-old Jesus, and probably little six or seven-year-old James and the rest of their siblings, and there's quite a few of them. And we have Joseph, uh, who maybe at this time was still living, although probably not. We know he was living until Jesus was later, you know, 12, he was still around, but we don't know exactly when he left the picture. But he was a carpenter, and he was not, probably not overly wealthy. Uh, they had had to pick up and move, you know, cross-country anyways. They-- We don't know exactly where they were from initially, but they went to Bethlehem, and then they returned to Nazareth. They probably didn't have a lot. There were a lot of mouths to feed and only one business. They didn't have a farm. They didn't own livestock that we know of. I can just imagine a time when little J- little James or one of his sisters was frustrated about the fact that they didn't have anything. And I could picture Mary getting down and going, "Do not store up treasures in, in, uh, in heaven or on Earth. It's all gonna waste away." The same way we might tell our children kind of a, a moral kind of story. Sometimes we have this picture, last time I was here I, I spoke on Philippians 2, we have this idea that Jesus was somehow like Superman, that he, he was just pretending to be a normal human most of the time. As it touches his humanity, as, as we think about Jesus as a human, he had a, his own human set of thinking faculties, his own human knowledge. He grew in wisdom and stature is what Luke teaches us. Well, where did he get some of this wisdom? There's a good reasonable argument to be made that some of the pr- more proverbial type sayings that we see in Christ, that they actually come from the wisdom of his mother and father. And a really good reason to believe that is James relies on the same exact, uh, sort of proverbial wisdom to l- land his point. He doesn't create his own metaphor, he goes back to, at the very least we can say he goes back to the words of Christ. That's a very safe position to take. But this is the shared linguistic context that they both grew up in And he says, "You've done this in the last days." Now, the, the phrase last days in the Bible, uh, in the New Testament generally refers to the time period from Christ's resurrection to his return. We, for a lot of reasons, think about it as kind of like that climactic end period in time. Depending on your, your persuasion, maybe this is when the Antichrist comes, or maybe this is before or after, or maybe during the time when the church is raptured. But in either case, we think of that sort of last period in time before Christ finally comes back. But the New Testament writers are really talking about the entire duration, from Christ's resurrection to his return is what they're referring to. But it does have in view this idea that we are in the last times. The, the final judgment is not necessarily strictly something that's out there in the future. We are living in the last days now, and so what we do and what we say and, and how we worship and if we worship is eschatology. It is the theology of the last times He also positions this as though this is a universal thing going on with those who hoard wealth. This is a very shocking image. Um, we have very good ways to preserve things in our modern world, right? We have ways to m- to make, uh, stainless steel that won't rust, or at least won't rust quickly. But most things in the ancient world, even most precious metals, corroded. Um, I remember when I was growing up, there was this project in my hometown. I lived in a, a little town called White Bear Lake in, in, um, Minnesota, although little is relative. It's pretty big compared to most of what we have out here. And I remember when I was maybe 12 or 13 years old, they had this big building project to build this brand-new, beautiful lakeside pavilion in the center of town, and it w- just gleamed in the sun. It was so gorgeous, and it was made of copper, and everybody loved it, and two years later, it was bright green. I think it's still bright green. I think they figured out it wasn't worth repairing, so they, they just, they just make sure it doesn't keep getting worse, and at some point, I'm sure they either have or will tear it down. But the one metal in the ancient world that didn't do this was gold. It's part of why gold is such a durable measurement of wealth is because it doesn't wear out. It doesn't corrode. It's very soft. It's very easy to damage it, which is why we don't build statues out of it, or we don't build, uh, buildings out of it usually, but it didn't corrode. So when James says here, "Not only your silver, which tarnishes and corrodes, but your silver and gold have corroded." Not are corroding, but have corroded. The rich hearer of this is probably, you know, sitting around like Scrooge McDuck with a pile of gold coins thinking, "Ah, it looks pretty good to me." And what James is saying is, "No, no, no. No, it's corroded. It's eating away at your heart. It's lost its value because you refuse to use it, and so it sits in a pile doing nothing for no one, except serving to further your own condemnation." This is such a crazy, shocking situation that the insanity of not using your wealth, period, the insanity of sitting on your wealth in the ancient world is going to serve as a form of evidence justifying the condemnation of these wicked fools And further, the corrosion of this wealth is an indication of the corrosion of their very souls. There's something about money. I was-- When I was here a couple times before, I preached one of the wealth passages out of Ecclesiastes, and there's something about money that has a unique way of really, really wrecking us. Either we don't have it and we want it, or we have it and we don't wanna lose it, or we have it and we don't spend it wisely. It seems like there's an infinite number of ways to screw it up. And we landed last time that the gospel is good news because with the nearly infinite ways of screwing it up, we're going to screw it up. But the one way that he talks about screwing it up here is hoarding it and sitting on it and not using it Moving on into verses four and five, James moves us now to a more sort of temporal register. He starts out by talking about what wealth is and what it's doing and how it will ultimately affect the entire life and eternity of those in his targeted audience, those he's proclaiming this prophetic, uh, judgment against. But in verse four, he moves back to the behaviors that are being, uh, being engaged in to show the state of these people's souls. He says, "Behold, the wages of the laborers you, who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter." James here points at the, at the behaviors that show this hoarding behavior, and he does it for a number of reasons. One, he needs to call out sin. That's part of the role of a Christian, and especially a leader or a minister in the church, is, um, to not only call out sin in the body of, of Christ, but in a, I think a very particular way, and there's all sorts of, uh, all sorts of theological controversies flying on around about Christian nationalism and other associated things. Some of it is just the spirit of the age. Um, post-COVID, there's a, a real strong sense that our government has failed us and we need to replace it with something else. But there is a, a true way, and I, I think some of those things are a little misguided, but there's a true way that the church, particularly her leaders, should be speaking to the culture around us, and yes, even to the government, to proclaim the truth of God into a wicked and godless culture. This might take the form o- of a m- minister who goes to a town hall meeting to speak out against a gambling association that's going to be forming, or a, an elder in the church or a deacon in the church who goes to speak to, uh, to the city hall or to the state legislature about the wickedness of abortion and about what we see it does to women's lives when they are fooled into thinking that this is the right thing for them. Again, the church is not the state, and the state is not the church, and we should be very careful not to cross those lines for all sorts of reasons. But we as a culture, as a Christian culture, in the United States particularly, have lost sight of our responsibility to speak truth in all circumstances to those in power So James is doing that, of course. But even more so, this is a way that he establishes for his direct audience, for the Jewish poor Christians who have been scattered in this diaspora, in this dispersion. He looks at them in a sense and says, "I see you. I see what's happening to you." And as God's representative, as his chosen voice for this message, as his inspired author, God sees you too This goes back again, the first two chapters of James serve as kind of a thesis statement and table of contents for the whole book. We get an idea of what may have been happening, the actual, uh, acts that were being engaged in, in, in chapter two verse six, he says, "You have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong?" James has in mind here a form of predatory land purchasing, where the rich were sort of sweeping up property. They were sweeping it up, and then they were charging probably exorbitant prices to those who would lease the land to try to eke out a living. Does that sound at all like any of our current context, right? When's the last time any of us have tried to buy a house and found anything reasonable? Well, a large part of that is that there are big companies that are scooping up all the land and buying all the, the developments. Now, I'm not commenting on those particular situations. I don't know those people. I don't know their hearts, and some of those things actually are doing good things for the community. But we're familiar with this idea of someone who will purchase a resource, who will then jack the price up in order to turn a profit on it. I'm not opposed to turning a profit. Y- y- yeah, it takes money to run a business, and you have to, you have to recuperate those funds if your business is going to survive. But there's a, there's a way that that can be done that is a predatory act These rich landowners were getting fat on those that they were victimizing In our, in our modern world, we tend to think of someone who is overweight as unhealthy, for good reason, right? Too much weight, and I say that with someone with a little too much padding around the middle, so no, no judgment on this, but too much weight is not healthy, right? We hear that from our doctors, that there's a healthy weight range and there's an unhealthy weight range. In the ancient world, obesity was not the concern, right? Malnutrition was the concern. And so when you see, uh, a king in the Old Testament who's, who's noted to be fat, that's not always negative. Sometimes it is, but he's noted to be fat or he's noted to be large. Even the word for glory, I'm sure you've heard this before, the word for glory in the Old Testament has to do with being heavy. So this idea of weightiness or, um, being able to eat enough to actually gain weight instead of being thin was seen as a good thing, but not when you use it as a way to victimize other people. A person who gathers wealth honestly and enjoys it, that's, that's Proverbs right there. That's the Book of Ecclesiastes in its sort of positive sense, is that we, when we accumulate wealth and we use it for God's glory, it's perfectly okay for us to also use it for our enjoyment. God wants us to enjoy the fruit of our labor. But when we accumulate wealth and use it as a way to gain power over someone and to abuse them, that is what James is railing against here And ultimately, with the audience that James is writing to, this is a form of murder. This is why he says, "You have fattened your hearts in the day of slaughter." Because a person who can't feed their family in the Old Testament or in the New Testament era was likely to see them die. There are not a ton of people in modern America that are starving to death on the streets. It's not to say it doesn't happen. It's not to say that there's not things like food insecurity or malnutrition, but there are, there are plenty of places people can go to get their basic food needs met. It was not like that-- It's not like that in most of the world now, and it certainly was not like that in the ancient world. And so a, a landowner who again refuses, we're talking about the Jewish landowners, refuses to obey the Jewish law to leave some leftovers for the poor, and instead gleans all the way to the corner so that they can turn a little bit of extra pro-profit, is not only sinning against the Old Testament law, but is committing murder in the strictest sense by refusing to preserve the life of these poor, uh, Christians who are destitute And again, James is encouraging his readers here that the Lord has not ignored their plight. We can think back to the Book of Habakkuk, where Habakkuk basically lodges a lawsuit against God, saying, "You are not paying attention. You're not doing your thing. You're not being faithful to your covenant." And God says, "Let me show you how faithful to my covenant I am. The Chaldeans are on the way." And Habakkuk is like, "Whoa, wait a second here. That's not what I had in mind." God sees the oppression of the poor. He knows when His people are targeted. He knows when children are abused or when widows are ignored. He knows when the government does something to shut down a church, or when the medical institution refuses to acknowledge your personal rights. He sees those things, and He's not ignorant, and He's not static. He's not sleeping on those things. The purpose here is to comfort the oppressed by showing that God is not ignorant of what has happened to them. Just two quick Old Testament examples that use similar language. In Genesis 4, we read of Cain and his murder of Abel, and in verse eight it says, "Cain spoke to Abel his brother, and when they were in the field, Cain rose up against his brother Abel and killed him. Then the Lord said to Cain, 'Where is Abel your brother?' He said, 'I don't know. Am I my brother's keeper?' And the Lord said, 'What have you done? The voice of your brother's blood is crying out to me from the ground.'" Numbers, uh, 35 verses 30 says, "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall accept no ransom for the life of a murderer who is guilty of death, but he shall be put to death. And you shall accept no ransom from him who has fled to the city of refuge, that he may return to dwell in the land before the death of the high priest. You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land except for the blood that is shed in it, except by the blood of the one who shed it." There's a rich history in the Old Testament of language of inanimate things, land, blood, wealth, other kinds of things that give testimony to God in some way, and specifically of these inanimate, uh, impersonal things testifying to the sin of the people that dwell around them. Even Christ says, "If these people do not worship me, the rocks will cry out." Now, the rocks are not literally crying out, although it certainly would be within God's power to make the rocks sing. But Christ is not saying in that passage that the rocks are going to form mouths and begin singing Hosanna or whatever song they might have been doing. What he's saying is that the very rocks themselves give testimony to the glory and goodness of God. So even if the people around here fail to do so, the entire rest of creation is doing so, and that is what James is saying here. My dear brothers and sisters scattered in the dispersion who have nothing, and in society's eyes are nothing, some of you are facing persecution. Some of you will be killed for your faith, but God sees because the wealth that is being accumulated on the breaking of your own backs is crying out. The corrosion of that gold serves as evidence for the condemnation of those who are harming you We often want justice in the moment. I think we always want justice in the moment, don't we? I think it's a really hard discipline to say, "That person wronged me, but I'm okay letting God sort it out." That is a hard pill to swallow, but it is often the pill that we have to take. It's the medicine that God uses to further our justification, our j- our, uh, excuse me, our sanctification Paul says, you know, "Do not take vengeance. Let the Lord do that." We can trust, and this is where the comfort of this passage comes for us, brothers and sisters, we can trust that when we are wronged, that when someone has done something to us that is a violation of God's law, that that sin will be punished. Now, when we're dealing with other Christians, that sin has already been punished, and so it is not, it is not appropriate for us to hold onto that and to take vengeance. That's what the parable of the unmerciful servant is all about If I as a Christian refuse to forgive my brother and sister when they've wronged me, it's me saying that I'm a better judge of their sin and I'm a better executioner than the Lord is when he punished that sin on the cross. But that sin was not atoned for when we're talking about unbelievers. When we're talking about those who will ultimately end their earthly life and find themselves waking up in flames, that sin has not been atoned for, and so God will have his justice, and we will have our justice. We won't turn there, but in Revelation, we're familiar with the passage, I think it's chapter six, where the martyred saints are under the throne and they say, "How long, O Lord?" Well, God doesn't answer their question, but he gives them new clothes. When Job cries out and he's, he's saying, "I don't understand why this is happening. Why are you targeting me, God? Why, why are you a hunter with your arrows in my liver?" God doesn't tell him why, but he says, essentially, "I'm God and you're just going to have to trust me that this is right." We see a very similar, uh, kind of situation here when we think about when, uh, when Abraham, uh, when God tells Abraham what he's about to do to Sodom and Gomorrah, and then Abraham negotiates, apparently negotiates with God, uh, trying to secure the salvation of the city for the sake of the righteous. And we read starting in verse 20 of chapter 18, he says, "The Lord said to, to Abraham," he says, " 'Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. If not, I will know.' " God is always seeing and investigating the sin of people We're, we're teaching my son, August, the children's catechism, which is a, a great resource. Um, and one of the questions is, "Can you see God?" And the answer is, "No, but he always sees me." Now that may feel at first to some people like a little bit of a heavy-handed answer, but knowing that God sees us is not just there to correct our sin. It should do that, right? Even the secret sins we commit in the dark when, when we're not being watched by anyone else, even, even those God sees. But do you know what else He sees? He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees your progress. He sees you, and that should be a great source of comfort Now this passage, especially verse six, can be a little bit hard to apply because although we're the targeted audience, we're not the target of the judgment oracle. So I think what we have to do, we have to, we have to think about this in light of the way that God talks about the judgment of unbelievers in other places in the scripture, and how that helps us to understand kind of what our, what our status is. If you'll take your Bibles and open to Matthew chapter 25, I think the, um, the account here of the goat and sheep judgment, uh, is instructive for us Starting in verse 31, it says, "When the Son of Man comes in his glory and the angels with him, he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, 'Come you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer him saying, 'Lord, when did we see you hungry and feed you or thirsty and give you a drink? When did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?' And the King answered them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' Then he will say to those on the left, 'Depart from me for you for, uh, depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, I was naked and you did not clothe me, I was sick and in prison and you did not visit me.' Then they also, uh, they also will say, answer saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and not minister to you?' Then he will answer them saying, 'Truly I say to you, as you did not do it to one of the least of these, you did not do it to me.' And these will go away into eternal punishment, but the righteous into eternal life." Now, this passage is sometimes understood as a general command to feed the poor or the sick, or to visit those in prisons, or any of the f- the sort of mercy ministry things that, that, um, are mentioned here. And those are all things that Christians should do, right? We should be engaged in, um, in mercy ministry to the poor, to those who are destitute. We should be mindful and thoughtful of those who have needs around us. What this passage is teaching, though, is not a general command to feed all people, but a specific command to care for your brothers and sisters in Christ when they have a need He doesn't say to the righteous, "You did these to everyone." He says, "Whatever you did to the least of these, my brothers, you did it to me." All of the things that are listed here, the, the six mercy ministries that are listed by Christ here, are things that persecuted Christians were suffering at the time, persecuted Jew- Jewish Christians, and that would be common experiences for, for Jewish Christians and for all persecuted Christians. Right? They're hungry. They don't have food. Our diaspora Jewish Christians don't have land to farm, and even if they're able to scrape together enough funding to lease out a farm, they're being, uh, they're being totally overwhelmed by the cost of that. The sort of homeowners association dues of these pyramid schemes that were going on in the first century, they were so exorbitant that it wasn't even subs- subsistence farming. Christians were being thrown in, uh, in prison. They didn't have enough money to replace their clothes when it wore out. They couldn't have access to clean water. We take clean water as such a, such a basic thing, and it's so easy. You just turn on the tap, or you just go to the store and you buy a bottle of $7 water. It wasn't like this in the first century. If you didn't have a well, you didn't have water, unless you had someone who cared enough to share this precious resource with you. And so what Christ is saying to, to his people, both in the immediate audience on the Sermon on the Mount, uh, and in this, the Olivet Discourse here, what he's saying to his people is when someone in the body of Christ does not have what they need, the body of Christ should step up and make sure that that is the case, that they take care of that person. And likewise, he's saying to those who are not a part of the body of Christ, "Depart from me, I never knew you." Now, the intro to this, why it sometimes is called a parable, is the sheep and the goats. We sometimes go way too far into the arena of comparing the behavior of sheeps with the behavior of the people here, right? Sheep are nice, they're affable, they listen to you. In reality, from what I understand, sheep are pretty dumb and can be very stubborn, right? And then we, we read and we go, "Goats are stubborn, they're rebellious, they're not really good for anything." Well, there's a reason people have goats on farms. They, they can be stubborn, right? They can be destructive, but they also serve a purpose. So the point here is not that sheep are good and goats are bad. The point is that sheep are not goats and goats are not sheep. And, uh, another point that comes with this is sheep don't become goats by behaving like goats, and goats don't become sheep by acting like sheep. I have some friends that will tell you they have very affectionate, friendly, lovable goats, right? I'd, I would... If I could get my kids one of those little pygmy goats that everybody loves, I would do that, 'cause they can be very kind, very sweet, and they're very smart. But they're not sheep. And if you read this passage carefully, this fact that those who are taken to the right are, are in fact taken to the right is not because they fed the poor. It's not because they ministered to Christ by feeding the least of these. They did those things because they were part of the kingdom The King says to those on His right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world." The sheep on the right were always going to be the sheep on the right. They were predestined according to the counsel of God's will before all time to live and walk in good works. That's just Ephesians 2 there. That's also just James 2 there. You have faith, I will show you my faith by my works. This is evidence language, loved ones Likewise, the ones who are told to depart into eternal darkness were also predestined not to inherit this kingdom. No kingdom was prepared for them before the foundation of the world. They have no inheritance. They have nothing. They will end up in the state that they are trying to impose on these poor Jewish Christians. They will end up in the state that they may be trying to impose on some of us in this room And for the final verse here in, in chapter five, in verse six here, there's a lot of discussion and debate in the commentaries about who the identity of this righteous one is. It says, "You've condemned and murdered the righteous person, he does not resist you." Now, some commentators will take the fact that this is the singular righteous person, that he has been murdered and h- was condemned, and will take this as a reference to Christ. And that would, would make good sense, right? The Jewish, the wealthy Jewish landowners, the wealthy Jews in Jerusalem who per- who persecuted and cast out, um, the Christians, they were in the same group of people who condemned and murdered Jesus And at least at the time of writing this, and in many ways in our own day, God is not necessarily resisting them. He's allowing them to store up judgment for the coming day of wrath There are others who will take this as sort of the hypothetical singular, right? The righteous one or the righteous person is this, uh, representative hypothetical person that represents all of the persecuted Christians. And so it's more like saying, um, to the, the wealthy landowners who are persecuting Christians, "You have condemned and murdered the Christians, the righteous people, and we do not resist you." Now, at the end of the day, it's, it's always good to have good, sober, well-intentioned, text-based debates about what the Bible means. We can and we should try to convince others, uh, when we think they're wrong about what the scripture means. So that's not what I'm saying here. But in many ways, which of those two perspectives it actually is doesn't change the interpretation of this passage. Like we read in Matthew 25, like we read in Acts 9 when Christ comes and confronts Saul, what you do to God's people, you are doing to Christ himself. What you do to the body, you have done to the head. It's a little bit weird to say that when I stub my toe, I injure my head, but that's true, right? I don't injure my toe as though it's some separate piece. It's not like I'm a Lego man where I can just swap out a hand that gets cracked and put it back on. When I injure my toe, I injure myself. My whole body is injured even though it's specific to a part of my body. When you-- when someone persecutes you, when they, uh, try to extort your wealth, your funds, when they try to harm your body, when they try to take away your children, all things that are happening not just out there in the world, but in our country, even in our own region. When they try to tell you that because you don't wanna play a basketball game, that you can't play sports at all. When a city taxes a portion of a church's property because they don't think it's being used for religious purposes, they are doing that to Jesus Christ himself, and God will not be mocked This should call us both to faithfulness and to encouragement How people treat Christ or how people treat Christ's people, including how we trust, tr- uh, treat Christ's people, shows us what we think about Christ. The people who take care of the church do so because they love God, and they do it out of a regenerated heart that already loves God. And the people who hate the church do it because they hate Christ, and they do it out of their wickedness and out of their wicked heart This brings us back again to the thesis statement of James. "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing." And then he says later in that, uh, first chapter in verse nine, "Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like the flower of the grass, he will pass away. For the sun rises with its scorching heat and withers the grass; its flower fails, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him." Now, you're all coming up to the end of James here. Um, we probably have two, two more sermons, I would guess, and the rest of this chapter is reinforcing this. It's unpacking for the immediate audience and therefore for us, it's unpacking that although the rich have their punishment coming to them, that likewise our consolation, our comfort from Christ is also coming to us. He closes the whole letter out, he returns to his thesis statement to say, "I'm not going to pretend that the trials you're going through are joyful, but you can count it all joy." You can reckon it, you can impute it as joy, my brothers and sisters. You can put it in the joy column instead of the t- the pain column, right? We had discussion about the beautiful word imputation in the announcements and scripture reading in the beginning here Imputation is a, is an accounting term. And when we count it all joy, we're taking what should be a red line in the, in the loss ledger, right? We're taking what should be an expense, and we're able to move it to the profit. We're able to move it to the positive side, not because it didn't hurt and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified When we are oppressed and opposed, those who are oppressing and oppose us mean it for evil, just like Joseph's brothers, uh, and Pharaoh, and all sorts of wicked men in, in the Old Testament and in our own world. Pilate, Herod, you mean, you name it in the Bible, this applies. They meant their wicked acts for wicked things, but God, rich in mercy, works all things for the good of those who love Him and are called according to His purpose. And what is that purpose? That we might be transformed into the image of Christ so that Christ may be glorified and He may be the firstborn among many brothers. When we face trials and suffering of every kind, it leads us to our sanctification and to our ultimate glorification. We do not earn those things. We don't sanctify ourselves any more than we justify ourselves, or that any more than we will glorify ourselves or will raise ourselves from the dead. That is all God's work from start to finish. But God does use these things that He brings us through as a way to bring about that work It's like he bends us over the hammer, over the anvil of trials, and he hammers us until we become a sharp sword in the hand of, in his hand. Or he polishes us with a rough cloth until we become a smooth, beautiful gem, right? Think of any number of refining things that need to be done. It always involves, if the thing was, uh, was a person, it always involves something that would hurt a little bit. It always involves a little bit of damage to wear away the impurities. Our sanctification and our glorification is no different than that. He uses adversity. He uses the wicked actions and intentions of, of evil men and women. He uses those things to glorify us. So although we should never, uh, we should never seek those things, right? You don't have to go and make yourself the soft target to the wicked people. It's okay to keep your head down. There's nothing wrong with that. The Jewish Christians were probably doing their best to keep their heads down most of the time, and that's fine. There's not any words in scripture about being a coward if you don't, if you don't put a target on your back. But your target is gonna get there eventually, and that's not a bad thing. We can welcome that. We can count it as joy because of who God is and what he's done. The supreme act of suffering, the supreme act of, of evil happened to the only innocent person there ever was, and it happened to him for us.  this episode is available below.

What does it mean to truly shine for God?In this episode of God Is Not a Theory, Ken Fish is joined by physicist-turned-minister Putty Putman—along with Grant Pemberton and Kady Taylor—for a thoughtful conversation ahead of Orbis Ministries' Luminosity Conference.Together, they explore the biblical meaning of luminosity—what it means to reflect God's light in the world—and why consecration and holiness are essential for every believer. They discuss how science and faith complement one another, the dangers of building morality around self, and why this is a season to embrace spiritual disciplines with renewed intentionality. Whether you're preparing to attend Luminosity or simply longing to grow deeper in your walk with Christ, this conversation offers practical wisdom and fresh encouragement.In this episode:• What "luminosity" means—and why Jesus called us the light of the world• Why science and faith flow from the same source• Consecration as an act of the will; holiness as a lifestyle• The Old Testament picture of unclean, clean, and holy• Why "toddler morality" falls short of biblical holiness• Letting God—not self—define the center of our moral universe• The present grace for spiritual disciplines and an ordered life• Recognizing God's kairos moments and responding with faithRegister for Luminosity

Are you hopelessly attracted to the mirror image of patterns you claim you want to escape? And beneath that: What if the person you call “my type” is simply someone unusually qualified to recognize, tolerate, reinforce, or worship the version of you that you have mistaken for yourself?

Are you hopelessly attracted to the mirror image of patterns you claim you want to escape? And beneath that: What if the person you call “my type” is simply someone unusually qualified to recognize, tolerate, reinforce, or worship the version of you that you have mistaken for yourself?

Celebrate Guiding Light's 74th television anniversary with beloved cast members Grant Aleksander (Phillip Spaulding), Michael O'Leary (Rick Bauer), Robert Newman (Josh Lewis), actor Robin Nuyen, and actress, attorney, professor, and playwright Sherry Ramsey.The conversation also celebrates DEVOUT, Sherry Ramsey's first play, which she wrote and directed. The production reunites Grant Aleksander, Michael O'Leary, Robert Newman, and Robin Nuyen on stage for its world premiere August 27–30, 2026, at ShenanArts in Staunton, Virginia.Sherry shares the deeply personal inspiration behind the play and why she felt compelled to tell this story of grief, fractured family relationships, forgiveness, and healing. The cast discusses bringing these complex characters to life, rehearsing together over Zoom, and what audiences can expect when the curtain rises.The conversation also takes a heartfelt trip back to Springfield with memories of Guiding Light, the legendary Bauer Barbecues, lifelong friendships, favorite mentors, and what made the series unlike any other show in daytime television. Robin Nuyen reflects on losing his father, his longtime friendship with Robert Newman, and why joining this production has meant so much to him. Michael O'Leary also delivers his unforgettable Jordan Clarke impression, providing one of the episode's funniest moments.As the conversation comes to a close, the cast reflects on what made Guiding Light so special and why, 74 years after its television debut, its legacy continues to bring its cast and fans together.Tickets for DEVOUT are on sale now at ShenanArts.

Join us as we dig deeper into last Sunday's sermon from Pastor Gabe Kasper "The Gospel Scattered" and hear from Amy Duncan and Nate Zuellig on "Alleluia". Digging Deeper Questions: Are you a "Churchlover?" Why or why not? What makes it difficult?    Where do you see God using you right now? Is there a place or people he is calling you to?   What has it looked like for you to receive the gospel personally? Did that change how you approached your faith?      Scripture Reading: Acts 8:1-25 1 And Saul approved of his execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2 Devout men buried Stephen and made great lamentation over him. 3 But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.   4 Now those who were scattered went about preaching the word. 5 Philip went down to the city of Samaria and proclaimed to them the Christ. 6 And the crowds with one accord paid attention to what was being said by Philip, when they heard him and saw the signs that he did. 7 For unclean spirits, crying out with a loud voice, came out of many who had them, and many who were paralyzed or lame were healed. 8 So there was much joy in that city.   9 But there was a man named Simon, who had previously practiced magic in the city and amazed the people of Samaria, saying that he himself was somebody great. 10 They all paid attention to him, from the least to the greatest, saying, "This man is the power of God that is called Great." 11 And they paid attention to him because for a long time he had amazed them with his magic. 12 But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 13 Even Simon himself believed, and after being baptized he continued with Philip. And seeing signs and great miracles performed, he was amazed.   14 Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, 15 who came down and prayed for them that they might receive the Holy Spirit, 16 for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. 17 Then they laid their hands on them and they received the Holy Spirit. 18 Now when Simon saw that the Spirit was given through the laying on of the apostles' hands, he offered them money, 19 saying, "Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit." 20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 21 You have neither part nor lot in this matter, for your heart is not right before God.22 Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. 23 For I see that you are in the gall of bitterness and in the bond of iniquity." 24 And Simon answered, "Pray for me to the Lord, that nothing of what you have said may come upon me."   25 Now when they had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel to many villages of the Samaritans. Intro/Outro Song: "Only One" Nate Zuellig ULC Artist In Residence    "Alleluia" Elevation Worship CCLI Song # 7269101   CCLI License # 11254293

**Vote for DJ Ice Berg365 and The Devout Jamcast for The Spin Awards 2026 now through 7/24/26! Thank you to the Spin and for those who continue to support me! #Spincited thespinawards.com/vote Welcome to The Devout Jamcast! #TDJ10Years The Devout Jamcast with DJ Ice Berg365 Ep #253 feat Era James, Nettie Ramirez, Pastor Joel Bogar X Life Vision Church, Jeffrey Williams X VOI, and Ahjah Walls! Keep up with Episode #253's Featured Artists online here: Era James linktr.ee/Jamesera Nettie Ramirez facebook.com/Nettie.Ramirez.7 Pastor Joel Bogar X Life Vision Church facebook.com/OverseerJoelBogar Jeffrey Williams X VOI jeffreywilliamsandthevoicesofinspiration.com Ahjah Walls facebook.com/AhjahWalls Please let me know what you think! Thanks for watching, and always supporting TDJ!! www.iceberg365ministries.org facebook.com/TheDevoutJamcast Twitter/Instagram/Snapchat: @DevoutJamcast Email contact/music submission: thedevoutjamcast@gmail.com Subscribe on YouTube! youtube.com/IceBerg365Ministries Tune in to the next Devout Jamcast, August 3rd, 2026!

Send us a Positive Review!Series Title: Torn: Why People We Love are Leaving the Church & What We Can Learn from Them [Part 1 of 3]In this three part series, Valerie is joined by Jeff Strong- friend, colleague, and author of the best-selling book Torn: Why People We Love are Leaving the Church & What We Can Learn from Them. In this opening episode, Jeff shares his personal experience as an LDS bishop and father at a crisis point in time when his missionary son disclosed that he was coming home and leaving the LDS church. In this moment, Jeff felt that everything was falling apart & in his own valley of the shadow, he could not meet his son where he was in his own valley of the shadow. The following 13 years comprising hundreds of interviews with disaffiliating Latter-day Saints & heartfelt soul-searching about the true meaning of faith culminates in this book: a Love Letter to the Devout Latter-day Saint who has a loved one who has left the faith. Please listen to this series & consider reading than then gifting Jeff's book to one of your loved ones who does not understand your spiritual journey. Together we can heal our community and build bridges of understanding & belonging. no matter where we are on the spectrum of faith.Jeff's book Torn linked HERE.Timestamps:00:00 Welcome and Introductions02:07 Why Jeff Wrote Torn02:56 Faith Crisis Sparks Research06:16 Years of Writing and Rewrites07:32 Who the Book Is For11:07 Upstream vs Downstream Trauma13:48 A Devout Reader's Reaction17:06 Mixed Faith Marriage Pain Point20:24 Disaffiliation Numbers and Studies28:36 Counter Narratives on Growth29:52 Growth vs Activity Metrics32:07 Convert Baptisms and Disaffiliation33:04 Two Truths in Church Life35:59 Four Waves Overview38:11 Why Waves Feel Sequential40:50 Upstream vs Downstream Pushback43:54 Stages of Faith Transition47:37 Belonging Over Belief51:31 Success Stories of Inclusion55:58 Bar Mitzvah Closing Story58:27 Wrap Up and Next EpisodeSupport the showStories of Healing: Live Event July 30th in SLCSupport the showListen, Share, Rate & Review EPISODESFriday Episodes Annual Access $89Friday Episodes Monthly Access $10Valerie's Support & Processing GroupsGift a ScholarshipDownload Free ResourcesVisit our Website

**Vote for DJ Ice Berg365 and The Devout Jamcast for The Spin Awards 2026 now through 7/24/26! Thank you to the Spin and for those who continue to support me! #Spincited thespinawards.com/vote Welcome to The Devout Jamcast! #TDJ10Years The Devout Jamcast with DJ Ice Berg365 Ep #252 feat J-One, iGorilla4mylord, Joe Focus, Scarlito Jr., and Brent Jones! Keep up with Episode #252's Featured Artists online here: J-One Instagram: @jone_survsquad iGorilla4mylord iGorilla4myLord.com Joe Focus  facebook.com/Joe.Scott.98871174 Scarlito Jr. Instagram: @scarlitojr7 Brent Jones facebook.com/LoveBrentJones Please let me know what you think! Thanks for watching, and always supporting TDJ!! www.iceberg365ministries.org facebook.com/TheDevoutJamcast Twitter/Instagram/Snapchat: @DevoutJamcast Email contact/music submission: thedevoutjamcast@gmail.com Subscribe on YouTube! youtube.com/IceBerg365Ministries Tune in to the next Devout Jamcast, July 20th, 2026!

We see here where God's observing and seeing, and hearing the actions of all souls but His attentive ear is to those He has chosen for salvation. It lines up with the scriptures saying work unto man as unto God, because We see where Cornelius was not saved but feared God, which Peter said was a prerequisite of those Gentiles receiving salvation.

Welcome to The Devout Jamcast! #TDJ10Years The Devout Jamcast with DJ Ice Berg365 Ep #251 feat aftrthght, Mr. Pickney, ,B.Hope, XP Batterypack, and Zai Lamb! Keep up with Episode #251's Featured Artists online here: aftrthght facebook.com/profile.php?id=61550661220520 Mr. Pickney facebook.com/mr.pickney B.Hope facebook.com/bhope478 XP Batterypack facebook.com/profile.php?id=61584030282128 Zai Lamb facebook.com/OfficialZaiLamb Please let me know what you think! Thanks for watching, and always supporting TDJ!! www.iceberg365ministries.org facebook.com/TheDevoutJamcast Twitter/Instagram/Snapchat: @DevoutJamcast Email contact/music submission: thedevoutjamcast@gmail.com Subscribe on YouTube! youtube.com/IceBerg365Ministries Tune in to the next Devout Jamcast, July 6th, 2026!

Jennie sits down with David Archuleta, American Idol icon, now NYT bestselling author of Devout, for a raw, honest conversation about surviving fame, leaving a high-demand religion and finally choosing himself. David opens up about his relentless stage dad, coming out and why he went on a Mormon mission while other young stars had rebellious phases. Follow @IChooseMewithJennieGarth on Instagram and TikTokFollow @JennieGarth on Instagram, TikTok, and Facebook See omnystudio.com/listener for privacy information.

Jennie sits down with David Archuleta, American Idol icon, now NYT bestselling author of Devout, for a raw, honest conversation about surviving fame, leaving a high-demand religion and finally choosing himself. David opens up about his relentless stage dad, coming out and why he went on a Mormon mission while other young stars had rebellious phases. Follow @IChooseMewithJennieGarth on Instagram and TikTokFollow @JennieGarth on Instagram, TikTok, and Facebook See omnystudio.com/listener for privacy information.

THANK YOU for celebrating 250 Episodes of The Devout Jamcast! This milestone is yet another reminder of how the Lord has richly blessed me! TDJ celebrates 250 episodes in June 2026 and the USA celebrates 250 years in July 2026! ***Nominations are NOW OPEN for The Spin Awards 2026!! Thank you in advance for your support of DJ Ice Berg365 and The Devout Jamcast!  Nominate today: thespinawards.com/nominations Welcome to The Devout Jamcast! #TDJ10Years The Devout Jamcast with DJ Ice Berg365 Ep #250 feat K. Murray, It's D-RO!, B.E.R.I.D.O.X., KOMPLETE, and Mr Classy! Keep up with Episode #250's Featured Artists online here: K. Murray facebook.com/kevin.hisglory It's D-RO! facebook.com/orlando.lovato.3 B.E.R.I.D.O.X.  www.beridox.com KOMPLETE facebook.com/IMKOMPLETE Mr Classy facebook.com/mr.classy.2024 Please let me know what you think! Thanks for watching, and always supporting TDJ!! www.iceberg365ministries.org facebook.com/TheDevoutJamcast Twitter/Instagram/Snapchat: @DevoutJamcast Email contact/music submission: thedevoutjamcast@gmail.com Subscribe on YouTube! youtube.com/IceBerg365Ministries Tune in to the next Devout Jamcast, June 15th, 2026!

***Nominations are NOW OPEN for The Spin Awards 2026!! Thank you in advance for your support of DJ Ice Berg365 and The Devout Jamcast!  Nominate today: thespinawards.com/nominations Welcome to The Devout Jamcast! #TDJ10Years The Devout Jamcast with DJ Ice Berg365 Ep #249 feat Remedy John, Antoine Hilton, Talasia, Tammy Renee, and The IPTKJ Music Family! Keep up with Episode #249's Featured Artists online here: Remedy John facebook.com/Remedy.Matthew.1 Antoine Hilton www.antoinehilton.com Talasia facebook.com/Talasia.Gordon Tammy Renee facebook.com/TammyReneeMusic IPTKJ Music Family facebook.com/share/18j9Q2qHwe/ Please let me know what you think! Thanks for watching, and always supporting TDJ!! www.iceberg365ministries.org facebook.com/TheDevoutJamcast Twitter/Instagram/Snapchat: @DevoutJamcast Email contact/music submission: thedevoutjamcast@gmail.com Subscribe on YouTube! youtube.com/IceBerg365Ministries Tune in to the next Devout Jamcast, EPISODE #250, June 1st, 2026!

We do math to figure out the genZ. Millenial problems. Roundup, Monsanto and that german company. Chemtrails. Kids are tricking Ai age regulations by drawing mustaches on their face. What if Ai actually isn't that great. Censorship. The Richard Albertini tapes. Pulp Fiction. Devout christians. Bruce Willis. Big recording artists are cancelling tour dates.Find us:Web outragefactory.comTwitter @OutrageFactPodInsta @outrage_factoryTik Tok @dalederuiterFacebook www.facebook.com/outragefactpodReddit r/OutragefactorypodEmail Outragefactpod@gmail.comCheck out our redbubble swag https://www.redbubble.com/shop/ap/115481124

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

Welcome to The Devout Jamcast! #TDJ10Years The Devout Jamcast with DJ Ice Berg365 Ep #248 feat Brian Pettis, Eric Leone, DJ Focus, It's D-RO! , and Malcom Christopher II! Keep up with Episode #248's Featured Artists online here: Brian Pettis Instagram @brian.m.pettis Eric Leone facebook.com/EricLeoneSmoothJazz DJ Focus facebook.com/djfocus.dafixx It's D-RO!  facebook.com/Orlando.Lovato.3 Malcom Christopher II facebook.com/Malcom.Christopher Please let me know what you think! Thanks for watching, and always supporting TDJ!! www.iceberg365ministries.org facebook.com/TheDevoutJamcast Twitter/Instagram/Snapchat: @DevoutJamcast Email contact/music submission: thedevoutjamcast@gmail.com Subscribe on YouTube! youtube.com/IceBerg365Ministries Tune in to the next Devout Jamcast, May 18th, 2026!

Welcome to The Devout Jamcast! #TDJ10Years The Devout Jamcast with DJ Ice Berg365 Ep #247 feat Kyle Alexander X Mali Music, Smudge D, Quintavious Johnson, C.Towner X Tony Greene, and B.Hope! Keep up with Episode #247's Featured Artists online here: Kyle Alexander X Mali Music facebook.com/KyleAlexander711 Smudge D facebook.com/higherpowerent Quintavious Johnson https://quintavious.com/home C.Towner X Tony Greene facebook.com/CTownerCTUG facebook.com/TonyGreeneTheArtist B.Hope facebook.com/bhope478 Please let me know what you think! Thanks for watching, and always supporting TDJ!! www.iceberg365ministries.org facebook.com/TheDevoutJamcast Twitter/Instagram/Snapchat: @DevoutJamcast Email contact/music submission: thedevoutjamcast@gmail.com Subscribe on YouTube! youtube.com/IceBerg365Ministries Tune in to the next Devout Jamcast, May 4th, 2026!

A raw and powerful coming-out story, DEVOUT: Losing My Faith to Find Myself (on-sale February 17, 2026; Gallery Books) traces beloved American Idol finalist David Archuleta's journey from closeted Mormon teen to global pop star to openly queer man. Featuring never-before-seen photos and a foreword from Paula Abdul, Devout is a must-read for anyone who's ever wrestled with who they are versus who they're told to be."A lot of people who saw teenage David on TV thought they knew me. In DEVOUT, I share that there was a lot more going on behind the scenes than many realized-with me, with my family, and with the show. I had to recondition almost everything I learned or was taught to believe, and that process can be challenging. This is a story about finding courage within yourself during your absolute darkest moment to persevere and become who you truly are."Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-like-it-s-live--4113802/support.

A raw and powerful coming-out story, DEVOUT: Losing My Faith to Find Myself (on-sale February 17, 2026; Gallery Books) traces beloved American Idol finalist David Archuleta's journey from closeted Mormon teen to global pop star to openly queer man. Featuring never-before-seen photos and a foreword from Paula Abdul, Devout is a must-read for anyone who's ever wrestled with who they are versus who they're told to be."A lot of people who saw teenage David on TV thought they knew me. In DEVOUT, I share that there was a lot more going on behind the scenes than many realized-with me, with my family, and with the show. I had to recondition almost everything I learned or was taught to believe, and that process can be challenging. This is a story about finding courage within yourself during your absolute darkest moment to persevere and become who you truly are."Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-unplugged-totally-uncut--994165/support.

Welcome to The Devout Jamcast! #TDJ10Years The Devout Jamcast with DJ Ice Berg365 Ep #246 feat Biancallove, Sonya McGuire, Rekwan, Kenyetta Praise, and Proclaim X Prawphit on Point! Keep up with Episode #246's Featured Artists online here: Biancallove www.biancallove.com Sonya McGuire facebook.com/SonyaMcGuireMusic Rekwan facebook.com/Rekwan.Cooper Kenyetta Praise facebook.com/Kenyetta.Madison.71 Proclaim X Prawphit on Point facebook.com/ProclaimSOS facebook.com/PrawphitOnPT Please let me know what you think! Thanks for watching, and always supporting TDJ!! www.iceberg365ministries.org facebook.com/TheDevoutJamcast Twitter/Instagram/Snapchat: @DevoutJamcast Email contact/music submission: thedevoutjamcast@gmail.com Subscribe on YouTube! youtube.com/IceBerg365Ministries Tune in to the next Devout Jamcast, April 20th, 2026!

David Archuleta joins the pod to tell and expose all! We celebrate the release of his New York Times Best-Selling memoir, Devout. For the first time ever, David dives deep into his family abuse, extensive religious trauma, getting engaged three times to women to mask his sexuality, and planning his suicide. We explore his time on American Idol, leaving the music industry to go on a Mormon mission, and coming out as gay. Sometimes, you have to lose your faith in order to find yourself.

Singer-songwriter David Archuleta and writer Lindy West are both out with memoirs that deal with letting go of the past. First, Archuleta was the runner-up on the seventh season of American Idol. Underneath that success, he struggled privately with his queer identity and his relationship to the Mormon church. In today's episode, he talks with Here & Now's Indira Lakshmanan about his new memoir Devout. Then, Lindy West tells NPR's Leila Fadel about Adult Braces, the cross-country road trip that reset the Shrill writer's life, and how she opened herself to the idea of a non-monogamous marriage.To listen to Book of the Day sponsor-free and support NPR's book coverage, sign up for Book of the Day+ at plus.npr.org/bookofthedayTo manage podcast ad preferences, review the links below:See pcm.adswizz.com for information about our collection and use of personal data for sponsorship and to manage your podcast sponsorship preferences.NPR Privacy Policy

Silas, Adrian, Cody & Marissa Waldner grew up on Hutterite Colonies in Manitoba, Canada, and were very devout in their faith but, in this interview, they discuss with Michael Penfold how they had no peace or joy in their souls. Why didn't confession to the Colony preacher relieve the burden? Why didn't baptism and communion fill them with joy? Why did they have so many struggles? Watch their fascinating stories and learn where the assurance of salvation comes from. Recorded The post We Were Very Devout Hutterites, But We Had No Rest or Joy in our Souls | Silas, Adrian, Cody & Marissa first appeared on Gospel Hall Audio.

What if some demons aren't repelled by scripture but are attracted to it?  After a minor car accident, a husband in suburban Iowa becomes more devout than ever. At first, it feels like some sort of spiritual awakening. But  what if he opened a door that something stepped through. Then,  we head to a small English parish in 2006, when a devoted family allegedly watched their son grow closer to God after a youth retreat. But when he began reciting scripture backwards, praying throughout the night, and knowing things he shouldn't know, his parents began to wonder if his new devotion wasn't directed towards the right deity. Lynze's first tale might not start off sounding that different. Wait for it. The white woman has plans for a young child. Off to Greece we go to explore a possible curse of the evil eye.  Wet Hot Bad Magic Summer Camp 2026: Have you heard?! We have some amazing friends joining us at camp! Astonishing Legends and True Crime Campfire will both be bringing their shows to the live stage this summer! If you want to see them and us, get your tickets at badmagicproductions.com  Do you want to get all of our episodes a WEEK early, ad free? Want to help us support amazing charities? Join us on Patreon! Want to be a Patron? Get episodes AD-FREE, listen and watch before they are released to anyone else, bonus episodes, a 20% merch discount, additional content, and more! Learn more by visiting: https://www.patreon.com/scaredtodeathpodcast. Send stories to mystory@scaredtodeathpodcast.com Send everything else to info@scaredtodeathpodcast.com Please rate, review, and subscribe anywhere you listen. Thank you for listening! Follow the show on social media: @scaredtodeathpodcast on Facebook and IG and TT Website: https://www.badmagicproductions.com/ Facebook: https://www.facebook.com/scaredtodeathpodcast Instagram: https://bit.ly/2miPLf5 Mailing Address: Scared to Death c/o Timesuck Podcast PO Box 3891 Coeur d'Alene, ID 83816 Opening Sumerian protection spell (adapted): "Whether thou art a ghost that hath come from the earth, or a phantom of night that hath no home… or one that lieth dead in the desert… or a ghost unburied… or a demon or a ghoul… Whatever thou be until thou art removed… thou shalt find here no water to drink… Thou shalt not stretch forth thy hand to our own… Into our house enter thou not. Through our fence, breakthrough thou not… we are protected though we may be frightened. Our life you may not steal, though we may feel SCARED TO DEATH." Subscribe to SiriusXM Podcasts+ to listen to new episodes of Scared to Death ad-free and a whole week early. Start a free trial now on Apple Podcasts or by visiting siriusxm.com/podcastsplus. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Pastor John Knapp teaching out of the Gospel of Luke chapter 2.

Welcome to The Devout Jamcast! #TDJ10Years The Devout Jamcast with DJ Ice Berg365 Ep #245 feat eCsiLe, Joe Focus X Jamel the Next Level, Tiburon Tha Rapper, Kenyetta Praise, and Saint Jones! Keep up with Episode #245's Featured Artists online here: eCsiLe facebook.com/ecsileTheEmancipated Joe Focus X Jamel the Next Level  facebook.com/joe.scott.98871174 facebook.com/JamelHotBoy Tiburon Tha Rapper facebook.com/share/1DzDRJ54BB/ Kenyetta Praise facebook.com/Kenyetta.Madison.71 Saint Jones facebook.com/TheSaintJones Please let me know what you think! Thanks for watching, and always supporting TDJ!! www.iceberg365ministries.org facebook.com/TheDevoutJamcast Twitter/Instagram/Snapchat: @DevoutJamcast Email contact/music submission: thedevoutjamcast@gmail.com Subscribe on YouTube! youtube.com/IceBerg365Ministries Tune in to the next Devout Jamcast, April 6th, 2026!

American Idol runner up-turned author David Archuleta joins the Art of Kindness with Robert Peterpaul to discuss his authentic new memoir Devout. From the 'blur' of being on Idol to finding the courage to practice self-acceptance later in life, David and Robert openly discuss: Life-changing acts of kindness that saved David on his journey to coming out. Connecting with celebrities like Dolly Parton, Loren Allred and Demi Lovato. Plus, a surprise from his mom and BFF, and more! DAVID ARCHULETA: On Season 7 of American Idol, David Archuleta made over 30 million television viewers swoon with his angelic voice, ultimately winning runner-up on the show at the age of seventeen. His journey has included turning out multiple platinum-selling hits, achieving global acclaim as a live performer, and emerging as an undeniable fixture on the pop-culture scene. Since his first single “Crush,” he has released eight studio albums, twenty-four singles, and twenty-one music videos. Hit singles “Crème Brulée” and “Hell Together” have marked a striking evolution and new chapter for David as an artist and creative entrepreneur while continuing to expand his audience globally. Having grown up as a poster child for The Church of Jesus Christ of Latter-Day Saints, David struggled to be his true self and didn't come out as queer until 2021. He now advocates for members of the LGBTQ+ community. He lives in Los Angeles, California. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ladies and gentlemen, we've got David Archuleta! From the pressure of being Mormonism's golden boy after American Idol to embracing his sexuality and learning to trust himself, David opens up about the long road that led him to step away from Mormonism and into a whole new chapter of life. David's book Devout David on Instagram David on TikTok Join the Girlscamp: After Dark Patreon account ⁠⁠here⁠ for two bonus episodes per month and more. For more Girlscamp content follow along on ⁠⁠Instagram⁠⁠, ⁠⁠TikTok⁠⁠ and ⁠⁠YouTube⁠⁠. For ad inquiries please email girlscamppodcast@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Welcome to The Devout Jamcast! #TDJ10Years The Devout Jamcast with DJ Ice Berg365 Ep #244 feat T-RAN, iGorilla4myLord, Brandon Severns, Zachariah, and Chosen One! Keep up with Episode #244's Featured Artists online here: T-RAN www.t-ran22v.com iGorilla4myLord www.igorilla4mylord.com/ Brandon Severns facebook.com/Brandon.Severns.953373 Zachariah facebook.com/bradfortw1 Chosen One  facebook.com/share/1N3U87EuQa/ Please let me know what you think! Thanks for watching, and always supporting TDJ!! www.iceberg365ministries.org facebook.com/TheDevoutJamcast Twitter/Instagram/Snapchat: @DevoutJamcast Email contact/music submission: thedevoutjamcast@gmail.com Subscribe on YouTube! youtube.com/IceBerg365Ministries Tune in to the next Devout Jamcast, March 16th, 2026!

The post Church Helpline, David Archuleta “Devout” Book Report, What is a Dirty Soda appeared first on The Cultural Hall Podcast.

In this transparent, relatable, and deeply personal episode, David Archuleta opens up about faith, identity, and self discovery while discussing his memoir Devout: Losing My Faith to Find Myself. Raised by a Honduran mother and a white father, David reflects on growing up between cultures, navigating Latinidad, and learning to fully embrace his heritage. He shares how serving a mission in South America strengthened his Spanish and expanded his understanding of community, culture, and belief. The conversation also explores the pressure of religious expectations, family trauma, and the emotional toll of reconciling faith with his same sex attraction. David speaks honestly about his three engagements to women, shame, healing, and what it took to step away from what no longer aligned with who he truly is even his church. From the legacy of his multi platinum hit Crush to honoring Latin classics like Contigo en la Distancia, this episode connects music, culture, and identity in a way that feels raw and real. At its core, this conversation is about courage, growth, and choosing authenticity. If you have ever questioned your faith, struggled with belonging, or felt caught between cultures, this one will resonate. David Archuleta’s memoir DEVOUT: Losing My Faith to Find Myself is out now.See omnystudio.com/listener for privacy information.

David Archuleta chats about his new memoir "Devout" with Jason Brown.See omnystudio.com/listener for privacy information.

Do you ever feel like you're living according to someone else's rules? How do you find the courage to be yourself when you know not everyone is going to be on board? My guest is David Archuleta, platinum-selling singer-songwriter, former American Idol runner-up, and author of the new memoir Devout. In this episode, David gets real about the intense pressure to please his family, his church, and his fans—and what it took to finally trust his own voice and make choices that align with who he really is. Some of the things we discuss are: How toxic family dynamics and the pressure to please can strip away your self-trust The terrifying reality of living a double life to meet religious and societal expectations Why setting boundaries—even with family—is essential for your mental health The moment David realized he had to stop waiting for permission to be himself How making mistakes is actually a gift, not a failure Why breaking free from control can feel lonely at first, but is the only path to true freedom How to start trusting your own decisions, even when you're terrified of the outcome Subscribe to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Mentally Stronger Premium⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for exclusive content like weekly bonus episodes, mental strength challenges, and office hours with me. Related Episodes ⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠279 — How to Rebuild Your Life After Hitting Rock Bottom with Best-Selling Author Jen Hatmaker 245 — Christine Brown Woolley on Redefining Strength, Leaving a 25-Year Marriage, and Finding the Courage to Start Over Links & Resources Devout Follow David on Instagram - @DavidArchuleta Connect with the Show Buy a copy of⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠13 Things Mentally Strong People Don't Do⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Connect with Amy on Instagram —⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@AmyMorinAuthor⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Visit my website —⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠AmyMorinLCSW.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sponsors Quince — Go to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Quince.com/stronger⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for free shipping on your order and 365 day returns! AirDoctor — Head to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠AirDoctorPro.com ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠and use promo code STRONGER to get UP TO $300 off today! Function Health — Visit ⁠⁠⁠⁠functionhealth.com/stronger⁠⁠⁠⁠ or use gift code STRONGER25 for a $25 credit toward your membership. One Skin — Go to ⁠⁠⁠oneskin.co/STRONGER⁠⁠⁠ and use code stronger to get up to 30% off your first 3 subscription orders Learn more about your ad choices. Visit megaphone.fm/adchoices

In one of our most important episodes, David joins us to talk about his new book “Devout—Losing My Faith to Find Myself”. In this episode, David talks about his journey with God to find his path forward as a queer Mormon considering suicide—a path that led David to separate himself from the Church—taking God with him—and live authentically. David gives excellent advice to younger queer people and parents to better support queer kids. I conclude with some of my thoughts on continuing to love and support those that leave our Church (not making them the hero on day for staying in the church and the villain the next day for leaving) and thanking David for his many years of service in the Church and the countless lives he has blessed. Thank you, David, for being on our podcast and your courage to continue to share your story. You are one of my heroes—you continue to help so many find hope in their lives. I encourage everyone to listen/share this episode and consider what we can do to better support our queer friends. Links: David's New Book “Devout”: https://www.amazon.com/dp/B0FJJGJSB6 David's Book Event in SLC on Feb 24th, 2026: https://www.eventbrite.com/e/david-archuleta-devout-tickets-1981202876135?aff=oddtdtcreator#location David's Facebook: www.facebook.com/davidarchuleta/ David's Instagram @davidarchie David's TikTok: www.tiktok.com/@davidarchie David's Twitter: x.com/DavidArchie David's YouTube: www.youtube.com/channel/UC75d1FNP1qR0lCY1usRKQEw

On our supernatural Friday podcast, we share a testimony of a young lady who was a devout muslim, but God!!!! Enjoy this one.  

Sat, 06 Dec 2025 11:30:00 GMT http://relay.fm/analogue/244 http://relay.fm/analogue/244 Devout Real Tree Person 244 Casey Liss and Myke Hurley Holiday traditions and reflecting on a big project. Holiday traditions and reflecting on a big project. clean 5118 Holiday traditions and reflecting on a big project. This episode of Analog(ue) is sponsored by: Squarespace: Save 10% off your first purchase of a website or domain using code ANALOGUE. Fitbod: Get stronger, faster with a fitness plan that fits you. Get 25% off your membership. Incogni: Take your personal data back with Incogni! Use code ANALOGUE with this link and get 60% off an annual plan. Links and Show Notes: Support Analog(ue) with a Relay Membership Submit Feedback NoseFrida the SnotSucker Giving Thanks – The Enthusiast Coca-Cola's new AI holiday ad is a sloppy eyesore Christmas on Wendhurst Christmas Mini Village Gingerbread House KitThe kit that Erin gets every year for the family. Gingerbread House KitThe Hurley's preferred kit. Cortex We Wish You The Merriest by Seth MacFarlane & Liz Gillies The Birth Of A King: Live In Concert by Tommee ProfittLinks to the album on various streaming services. The Birth of a King: Live in ConcertVideo version of the concert. The timestamp was an accident, but then we ended up discussing it on the show. :) Apple News+ Lex's Games A Charlie Brown Christmas (soundtrack) Spirited

Sat, 06 Dec 2025 11:30:00 GMT http://relay.fm/analogue/244 http://relay.fm/analogue/244 Casey Liss and Myke Hurley Holiday traditions and reflecting on a big project. Holiday traditions and reflecting on a big project. clean 5118 Holiday traditions and reflecting on a big project. This episode of Analog(ue) is sponsored by: Squarespace: Save 10% off your first purchase of a website or domain using code ANALOGUE. Fitbod: Get stronger, faster with a fitness plan that fits you. Get 25% off your membership. Incogni: Take your personal data back with Incogni! Use code ANALOGUE with this link and get 60% off an annual plan. Links and Show Notes: Support Analog(ue) with a Relay Membership Submit Feedback NoseFrida the SnotSucker Giving Thanks – The Enthusiast Coca-Cola's new AI holiday ad is a sloppy eyesore Christmas on Wendhurst Christmas Mini Village Gingerbread House KitThe kit that Erin gets every year for the family. Gingerbread House KitThe Hurley's preferred kit. Cortex We Wish You The Merriest by Seth MacFarlane & Liz Gillies The Birth Of A King: Live In Concert by Tommee ProfittLinks to the album on various streaming services. The Birth of a King: Live in ConcertVideo version of the concert. The timestamp was an accident, but then we ended up discussing it on the show. :) Apple News+ Lex's Games A Charlie Brown Christmas (soundtrack) Spirited