The four-letter biblical name of the God of Israel
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This dvar Torah (based on the Maharal's approach) develops the idea that **הודאה** is not merely saying “thank you,” but a form of **תשלומים**—“repayment” through giving oneself back to Hashem, which creates **דבקות**. It explains why Hallel singles out three groups—**ישראל**, **בית אהרן**, and **יראי ה׳**—first as recipients of distinct חסדים, and then more deeply as possessing distinct modes of דבקות. The derash then moves to “מִן הַמֵּצַר קָרָאתִי יָּהּ,” using Midrash to show that the Divine Name invoked shapes the form of the response, and that the Name **י־ה** specifically embodies *merchav*—expansion—because “בְּיָ־הּ ה׳ צוּר עוֹלָמִים.” Outline: https://danielggordon.github.io/ateresami/gvuros-hashem-64l-20260510-151330-outline-20260510-151406.pdf
The Rebbe addresses Rabbi Naftali Gluskin's questions regarding the meaning of the final letters and the concept of 'butsina de-kardinuta' in Chassidus. He clarifies the distinction between the expansion of the first and final Hei in the Divine Name, referencing various sources. https://www.torahrecordings.com/rebbe/igroskodesh/017/008/6225
Watch the Sneak Peek of this Support Team Study - The Divine Name YHVH in Ancient Greek Manuscripts: Part 2, where Nehemia and “Dr. Tetragrammaton” continue their exploration of how the name of God appears in the Greek New Testament, … Continue reading → The post SNEAK PEEK! The Divine Name YHVH in Ancient Greek Manuscripts: Part 2 appeared first on Nehemia's Wall.
In this episode of Hebrew Voices #243 - The Divine Name YHVH in Ancient Greek Manuscripts: Part 1, Nehemia welcomes Dr. Pavlos Vasileiadis (“Dr. Tetragrammaton”) to explore how God's name appears in ancient Greek translations of the Hebrew Bible. Together, … Continue reading → The post Hebrew Voices #243 – The Divine Name YHVH in Ancient Greek Manuscripts: Part 1 appeared first on Nehemia's Wall.
In today's Daily Zohar on Parshat Vayikra, we explore the mystical meaning of the word Vayikra, “And He called,” and the Zohar's opening teaching on the holy letters through which creation is formed and Divine wisdom is revealed.This class touches on Betzalel, the wisdom of combining letters, the revelation at Mount Sinai, the significance of large and small letters, the milui of the Hebrew letters, and the role of the letter Vav as the letter of truth within the Divine Name.A deep and beautiful opening into the inner world of Torah and the spiritual structure of creation.
7 key takeaways from this study The world reeks of death, but God creates a distinct aroma of life. The unique incense in the Mishkan/Temple and the “soothing aroma” of burnt offerings contrast with the stench of death from sin (beginning in Genesis 3, developed in Romans 5). God's presence and appointed patterns (incense, offerings, festivals) mark out a different “smell” in the world. The Tabernacle is a beachhead of Heaven on earth. Like D‑Day or Incheon, God establishes a beachhead in history through Avraham, Israel, and the Mishkan, then breaks out into the nations. Israel is not an accidental or failed project; it is God's chosen instrument to bring life and blessing to all nations. Redemption is a cycle and a journey, not a one‑off event. The seven festivals (Pesach, Matzot, Shavuot, Yom Teruah, Yom Kippur, Sukkot, Shemini Atzeret) form a yearly pattern of ransom, reform, and regeneration. Israel's journey from Egypt to the Land pictures our own journey from bondage to freedom, from old life to being “born again” as a new people. Yeshua is both the Pesach Lamb and the fragrance of life. His blood on the “doorposts” blocks the destroyer and the wrath against the kingdom of oppression. In 2Corinthians 2, believers become the “fragrance of Messiah” — to some, an aroma of life; to others, an aroma from death to death. The “ministry of death” and the “ministry of the Spirit” are connected, not enemies. The Torah engraved on stone exposes sin and death (ministry of death/condemnation), but within it is also the pattern of reconciliation (sacrifices, priesthood, appointments). In Messiah and by the Spirit, that same pattern reaches its fullness: the Word written on hearts, not just on stone (2Corinthians 3; Romans 7–8). Believers are now the living Mishkan and a letter from Messiah. We are living stones (1Peter 2) and living sacrifices (Romans 12), a spiritual house and royal priesthood. Our lives function as a letter and as incense — visible and fragrant testimony of whom we've been with and who indwells us. True tikkun olam (renewing of the world) begins from the inside out. Material help (food, housing, etc.) is vital but incomplete if the inner “hole” in people is never addressed. God planted Israel — and now the enlarged people of God — to bring inner transformation (by the Spirit, through the Word and Messiah), not just external patching of problems. The rock song “That Smell” has a refrain common to reflections about the interplay between self-destruction and death: “Can’t you smell that smell? … The smell of death surrounds you.” Scripture similarly uses the senses to contrast the smell of death versus the aroma of life. This picture is rooted first in Gan Eden, the Garden of Eden. When Adam and Chavah (Eve) chose the tree of the knowledge of good and evil as their source of wisdom, sin entered and death spread to all humanity (Genesis 3; Romans 5:12). Since then, the world has carried a spiritual stench. Decay, corruption, and suffering permeate human history. Humanity tries to mask that smell. Medieval plague doctors stuffed their beak-like masks with flowers and herbs to cover the odor of death. Modern professionals who deal with death use ointments and tricks of the trade to do the same. In the same way, people attempt to paper over spiritual death — pleasure, distraction, ideology, even religion without transformation. Yet Scripture presents a different kind of aroma. Not a mask, but a change at the root. God introduces קָרְבָּנוֹת korbanot (things that “draw near,” offerings) and קְטֹרֶת ketóret (incense) in the מִשְׁכָּן Mishkan, (“dwelling place,” Tabernacle). These are not mere rituals. They become signs of Heaven's answer to the smell of death. Unique aromas in the Mishkan The Torah gives a precise, non-copyable recipe for the incense on the golden altar in the Holy Place (Exodus 30:34–38). That fragrance must never become a common household scent. It belongs exclusively to the presence of God. When someone smells that aroma, there should be only one association: the dwelling place of the Holy One, blessed be He. In the Heichal (Holy Place), just before the פָּרֹכֶת paróchet (veil) that guards the קֹדֶשׁ הַקֳּדָשִׁים Kódesh HaKodashim (Holy of Holies), the golden altar sends up a continual column of smoke. This is not about air freshening. It is a constant symbol of heavenward attention, prayer, and worship. Outside, in the courtyard, another aroma rises from the מִזְבֵּחַ הָעוֹלָה mizbeach ha’olam (altar of burnt offering), the bronze altar. The Torah calls those offerings a רֵיחַ נִיחוֹחַ reach nichóach (“soothing aroma to the LORD,” Leviticus 1:9, 13, 17). From a human nose's point of view, burning animal flesh, hide, and hooves is not soothing. Yet in God's economy, it is the people's total gift — coming in, going up in smoke — that pleases Him. Therefore, two key aromas emerge: The bronze altar: the whole burnt offering, life laid down. The golden altar of incense: continual fragrance of worship and intercession. Both speak to the same reality. The smell of death fills the world, but God establishes particular, holy aromas that signal reconciliation and life. The Mishkan as a demonstration of life The Mishkan is not just a religious structure. It is a visible, mobile demonstration of life. It is the dwelling place of the Creator of heaven and earth, the One who gives and restores life. The people bring offerings. They draw near. They receive cleansing and communion. The presence of God in their midst redefines the camp. Later, King David longs for a more permanent resting place for the Divine Name. He notes the mismatch: he lives in a house of cedar, while the ark of God remains under tent curtains (2Samuel 7:2). Eventually, the בֵּית הַמִּקְדָּשׁ Beit HaMikdash (“House of the Dwelling,” the Temple) in Jerusalem becomes that resting place. Even then, Scripture insists that no building can truly contain God. Solomon prays: “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain You, how much less this house which I have built!” 1Kings 8:27 NASB95 Still, God chooses to cause His Name to dwell there. 1Kings 8 describes the cloud of glory filling the house, echoing the cloud that once filled the Mishkan (Exodus 40:34–35). The Temple becomes a focal point for all nations. Solomon prays that foreigners who come and pray toward this house would be heard in heaven, so that “all the peoples of the earth may know Your name” (1Kings 8:41–43). This is already the blueprint for a “house of prayer for all nations” (Isaiah 56:7; cited in Matthew 21:13). Israel's sanctuary is never meant to be a private club. It is the visible evidence that Heaven is taking up residence on earth. Israel as God's beachhead On D‑Day, Allied forces established a beachhead in Normandy, France, to free Europe from Nazi Germany. It was not enough to land. They had to break out or be crushed on the shore. Similarly, in the Korean War, U.N. forces nearly lost the peninsula, pushed back to Busan. The landing at Incheon became a new beachhead, which allowed a breakout that trapped the enemy. Israel is Heaven's beachhead on earth. God calls Avraham out of Ur, promises him a land, seed, and blessing for all families of the earth (Genesis 12:1–3). That calling grows into a nation, enslaved in מִצְרַיִם Mitzrayim (Egypt), then redeemed at Pesach (Passover, Exodus 12). Pesach marks the beginning of months (Exodus 12:1–2). It is the start of a journey from bondage to freedom, from one kingdom to another. Yet, before Israel can enter the Land, the first generation must die in the wilderness. The second generation enters. In that sense, Israel must be “born again” before entering the rest of the Land (cf. Numbers 14; Deuteronomy 1–2). From this angle, the cycle of the מוֹעֲדִים mo'adim (appointed times) — Pesach, Chag HaMatzot (Unleavened Bread), Shavuot (Pentecost), Yom Teruah (Feast of Trumpets), Yom Kippur (Day of Atonement), Sukkot (Feast of Tabernacles), and Shemini Atzeret — traces a pattern of ransom, reforming and regeneration. Heaven is not just visiting. Heaven is establishing a front line. That beachhead pushes outward until it fills the earth. Ministry of death and the ministry of the Spirit Paul in 2Corinthians 2–3 writes that God “manifests through us the sweet aroma of the knowledge of Him in every place” (2Corinthians 2:14, NASB95). Believers become a fragrance of מָשִׁיחַ, Mashiach (Messiah, Christ) to God (2Corinthians 2:15–16): To those being saved, an aroma from life to life. To those perishing, an aroma from death to death. This is the same theme as the Mishkan. The same incense that delights God may expose death in those who reject Him. Paul contrasts two kinds of “letter” using Greek terms: γράμμα grámma: the written letter, that which is engraved or inscribed. ἐπιστολή epistolḗ: a letter or epistle, a communication sent. In 2Corinthians 3, he speaks of “the letter” (grámma) that kills, but “the Spirit” that gives life (2Corinthians 3:6). He points to the “ministry of death, in letters engraved on stones” — the tablets given to Moshe (Moses, 2Corinthians 3:7). This ministry came with glory. Israel could not stare at Moshe's shining face (Exodus 34:29–35). Yet Paul does not pit Torah against the Spirit. Instead, he uses a classic Hebrew קַל וְחֹמֶר kal va-chomér (light and heavy) argument. If the ministry that condemns comes with glory, how much more will the ministry of the Spirit overflow with glory (2Corinthians 3:8–9). The תּוֹרָה Torah (instruction) on stone reveals sin and pronounces death. It says, “Here is life, here is death. Choose life!” (Deuteronomy 30:19). At the same time, embedded in the Torah are the patterns for reconciliation — offerings, priesthood, the Day of Atonement. The “ministry of death” exposes the need. The “ministry of the Spirit” accomplishes the inward change. Paul says: Not that we are adequate in ourselves… but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter but of the Spirit. 2Corinthians 3:5–6, NASB95 The בְּרִית חֲדָשָׁה brit chadasháh (new covenant) promise in the Prophets includes God writing His Torah on hearts, giving a new spirit and a new heart, and cleansing from iniquity (Jeremiah 31:31–34; Ezekiel 36:25–27). This as fulfilled in Messiah Yeshua. From tablets of stone to tablets of the heart In 2Corinthians 3, Paul changes imagery. He says the believers themselves are his “letter” (epistolḗ), not written with ink but “with the Spirit of the living God, not on tablets of stone but on tablets of human hearts” (2Corinthians 3:3). The transformation of people becomes a visible epistle, read by all. This directly connects back to Moshe. Moses' face reflected God's glory because he spoke “face to face, just as a man speaks to his friend” (Exodus 33:11). That relationship left a visible mark. Israel asked him to veil his face because the radiance unsettled them. Paul explains that a spiritual veil still lies over many hearts when Moshe is read. Only in Messiah is it removed (2 Corinthians 3:14–16). When a person turns to the Lord: Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty. 2 Corinthians 3:17 NASB95 Then, with unveiled face, believers behold the glory of the Lord “as in a mirror” and are “being transformed into the same image from glory to glory” (2Corinthians 3:18). The pattern of Moshe, whose face shone, becomes the pattern of all who walk in Messiah by the Spirit. This does not cancel Israel's calling. Instead, it fulfills it. The Torah's goal is not abolished. It reaches its τέλος télos (goal/destination) in Messiah, who embodies Israel's mission and opens it to the nations (cf. Romans 10:4; Romans 11). ‘Living sacrifice,’ ‘living stones’ Apostles Paul and Peter address this in Romans 6–12 and 1Peter 2. Romans 6 describes identification with Messiah's death and resurrection. Believers are buried with Him through immersion and raised to walk in newness of life (Romans 6:3–4). Romans 7 faces the tension: the righteous standard of the Torah confronts human inability, leading to the cry, “Who will set me free from the body of this death?” (Romans 7:24). Romans 8 announces the answer in Messiah and the Spirit. Romans 9–11 then wrestles with Israel's calling. Did God plant Israel only to abandon her? Paul answers “no.” Israel is like an olive tree. Natural branches may be cut off for unbelief. Wild branches (from the nations) may be grafted in. Yet the root — God's covenantal work in Israel — supports all (Romans 11:17–24). God did not create Israel “to be nothing.” He created Israel to fill the earth with blessing. Then Romans 12 begins: Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God…. Romans 12:1 NASB95 This is Mishkan language. Instead of animal life going up in smoke, the believer becomes a living sacrifice. Life is placed on God's altar. The mind is renewed. Behavior changes (Romans 12:1–2). This is the practical outworking of Mishkan lessons in everyday discipleship. Similarly, 1Peter 2:4–10 speaks of coming to Messiah as a “living stone” rejected by men but choice and precious to God. Those who come to Him become “living stones… built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1Peter 2:4–5 NASB95). Peter applies titles from Exodus 19 — “a chosen race, a royal priesthood, a holy nation, a people for God's own possession” (1Peter 2:9) — to this community. This is not replacement but expansion. God takes the original calling of Israel and extends it through Messiah to Jew and Gentile together, without revoking Israel's promises (Romans 11:28–29). The Mishkan pattern is now embodied in a people, not just a building. True tikkun olam: Reformation from the inside out The modern interpretation of תיקון עולם tikkún olám (repair of the world) often focuses on social, political, or environmental repair. These are not unimportant. Feeding the hungry, housing the homeless, and protecting the vulnerable echo the Torah's concern for the widow, orphan, and stranger. However, this study stresses that if tikkun olam stays external, it never truly repairs the world. It may become a sophisticated game of “whack‑a‑mole,” hitting surface problems while deeper issues in the human heart remain untouched. Housing a person without addressing the “hole” within may leave the core problem unsolved. Likewise, nations may shift policies without healing the underlying rebellion, idolatry, and fear. Through Israel and through Messiah, God's plan is ransom, reform, and regeneration. This involves: Cleansing from sin and death (Pesach, Yom Kippur). Ongoing formation as a holy people (Torah, Shabbat, mo'edim). Final renewal of creation with new heavens and a new earth, where death and pain are no more (Isaiah 65–66; Revelation 21:1–4). This work begins in the heart, by the Spirit, through the Word. It then flows out into practical mercy, justice, and witness. Guarding the Word and avoiding counterfeits The study also warns about those who “peddle the word of God” for profit (2Corinthians 2:17). The Greek term there describes a dishonest merchant. Such teachers may start well, building trust with correct first steps, then make a subtle or dramatic leap into error. If hearers are not grounded in Scripture, they may follow. In an age of YouTube prophets and endless online content, discernment becomes essential. Believers are urged to sow to the Spirit rather than the flesh (Galatians 6:8), which includes prioritizing serious engagement with the written Word over sensational voices. The TaNaKh and New Testament together, read in context, with attention to continuity and fulfillment. The Mishkan, the festivals, the prophets, the Gospels, and the epistles form one coherent story. That story centers on Messiah Yeshua and God's desire to dwell among His people and renew the world. The aroma that remains The bronze altar of the Mishkan speaks of what goes up in smoke — old life, old bondage, old attachments. The golden altar of incense speaks of what continues — prayer, worship, intercession. Revelation portrays an altar of incense and speaks of “the prayers of the saints” rising before God like incense (Revelation 5:8; 8:3–4). Some of those saints are martyrs, killed for bearing witness behind enemy lines. Their lives were not wasted. Their aroma still rises. For those in Messiah, life in this age may still carry the smell of death all around. Yet, in the midst of that, God creates a new fragrance. The people of God, Jew and Gentile, become: Living sacrifices on the altar. Living stones in the temple. Letters written by the Spirit. Incense rising before the throne. To some, that aroma will expose death and provoke hostility. To others, it will signal life, hope, and the nearness of the Kingdom. In either case, the fragrance belongs to Him. As Paul writes: For we are a fragrance of Christ to God among those who are being saved and among those who are perishing. 2Corinthians 2:15 NASB95 In a world saturated with the smell of death, God is forming a people who carry the fragrance of life, rooted in Israel's calling, fulfilled in Messiah, and empowered by the Spirit. The post From smell of death to fragrance of life: The Gospel in Israel’s Tabernacle (Exodus 12; 2Corinthians 2–3) appeared first on Hallel Fellowship.
In this episode, we will discuss the meaning, history, and controversy surrounding the use of Hebrew names for the Father and Son, including the heart behind why I choose to use the names “Yahuah” for the Father and “Yahusha” for the Son. We will explore how ancient Hebrew was written without vowels, how historical events like the Babylonian exile and later scribal traditions influenced pronunciation and translation, and how titles like “Lord” and “God” came to replace the personal Name in many Bible translations, which has deeply influenced our understanding today. We will also examine historical evidence from the Dead Sea Scrolls and early Greek manuscript fragments, which show that the Father's Name was preserved long after the biblical period. We will discuss the difference between misusing the Name versus using it, the cultural and prophetic significance of names in Hebrew thought, and why heart posture matters more than perfect pronunciation.Lastly, we will address the common “cult” accusations associated with using Hebrew names, clarifying what actually defines a cult and encouraging listeners to approach the topic with humility and love. The episode truly emphasizes the “weightier matter”: honoring the Father not just with our words, but how we live. Resources:What is God's Name? E-Book: https://www.promise-perspective.com/products/what-is-gods-name-e-book-2The Tetragram and the New Testament by George Howard: https://letthetruthcomeoutblog.wordpress.com/wp-content/uploads/2025/01/the-tetragram-and-the-new-testament.pdfThe Leon Levy Dead Sea Scrolls Digital Library: https://www.deadseascrolls.org.il/home) Manuscript 11Q5 – 11Q Psa.: https://www.deadseascrolls.org.il/explore-the-archive/image/B-371125Yahuah's name in 11Q5: https://www.deadseascrolls.org.il/explore-the-archive/manuscript/11Q5-2Psalm 129 from DSS: https://www.deadseascrolls.org.il/explore-the-archive/image/B-371128More Psalms: https://www.deadseascrolls.org.il/explore-the-archive/image/B-371135Psalms 102:18-103:1: https://www.deadseascrolls.org.il/explore-the-archive/image/B-367152Tetragrammaton and the Divine Name in Ancient Greek Sources: https://www.tetragrammaton.org/lxx_appdx1c.html“Tetragrammaton”: https://www.dl1.en-us.nina.az/YHWH.html?utm_ Visit my website: www.promise-perspective.comContact me: stephanie@promise-perspective.comSupport the show
God is truth, God is love, and God is being itself. Today's Catechism readings begin to unpack the eternal nature of God and share with us God's “innermost secret." Fr. Mike teaches us that because God made us in his image and likeness, then we too are called to embody truth and love. Today's readings are Catechism paragraphs 212-221. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.
We can learn a lot about the nature of God from his Divine Name revealed in Scripture. When God said to Moses, “I am who I am,” this was a revelation of a name as well as a refusal of a name. Fr. Mike explains how this mystery reveals truths about God: he is infinitely above all things; we cannot comprehend him, yet he draws close to us. This Divine Name expresses the steadfast, faithful, unchanging love of God for his people, even when we betray and abandon him. Today's readings are Catechism paragraphs 205-211. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.
0:00 How to wage war for Hashem1:45 Rambam's treatment of the laws of Chanukah – a celebration of military victory – ends with the teaching that peace is the purpose of the whole Torah4:45 Why Jews can't be inspired to wage war8:15 The motivations of war11:45 People who believe in fighting tend to fight more effectively; why polytheists are the better warriors15:30 A person who believes that war will never be completely eradicated from the world will wage war with more conviction18:30 King David couldn't build the House of Hashem because he was a man of war20:25 Mashiach will wage war and also build the House of Hashem26:30 Before the war of Gog U'Magog, Eliyahu the Prophet will come to make peace in the world29:30 People are motivated to war because they value one thing more than any other thing; Hashem is not a thing, but rather the possibility of all things being harmonized32:45 Hashem will tell Mashiach to smash his enemies with a metal bat, and Mashiach will refuse and instead offer Shalom35:15 Mashiach can't fight for Hashem because Hashem is not a thing36:15 The word "Shalom" is the thing for which Mashiach is motivated to fight 37:45 Polytheists have things to which they are dedicated and committed; the Jews have words instead of things41:15 Jews care about nothing but words43:45 Why Hashem alone has a Bible and the other gods don't45:30 The Torah is a method of making something out of nothing47:15 "Davar" means both thing and "word"; "Shalom" is the ultimate word because it is not a thing52:30 By declaring the word "Shalom," a motivation for war is generated55:45 Why Eliyahu's teaching of "Shalom" will trigger the ultimate war59:45 Mashiach will wage war because he stands for peace1:01:45 What makes Hashem effective in this world is words1:05:00 Everything that Hashem does is for the good because of the people who say that everything that Hashem does is for the good 1:07:30 "Shalom Aleichem" is a verbal offer
In this episode, we continue exploring the laws of saving property from fire on Shabbos, focusing on Megillas Esther and amulets. We discuss whether Megillas Esther—unique among the biblical books for not containing the Divine Name—has the sanctity required to be rescued from a fire, and what conditions (such as proper script, parchment, or ink) determine its status.We also examine differing opinions on saving amulets that contain holy text, including cases involving illness and potential danger to life. The episode concludes with guidance on saving Torah scroll cases, tefillin cases, and other holy book coverings—even when they contain money—without needing to remove the contents during an emergency.
Let's dive into the surprising story behind God revealing Himself as Yahweh. Why does the Bible sometimes say God, sometimes LORD, and why do we almost never see "Yahweh" printed in English translations? Kaitlyn and Mike explore how this ancient name points to God's character, His promise of presence, and why the "philosophical God" and the "personal God" are actually the same God. They also unpack how knowing God's name shapes the way we read Scripture, pray, and understand Jesus. And with Advent coming soon, Kaitlyn and Mike invite you to send in your kids' Christmas and Advent questions at holypost.com/curiously. The weirder the better. 0:00 - Theme Song 2:33 - Why Did God Name Himself God? 4:47 - How the Bible Introduces God 9:45 - God's Name and His People 15:54 - Sponsor - Check out the Gracebased Podcast wherever you listen to podcasts or learn more at https://gracebased.com/podcasts/ 16:54 - Sponsor - SelectQuote - Go to https://www.selectquote.com/kaitlyn to get started on your new life insurance policy 23:00 - Should We Say the Divine Name? 33:00 - God's Name 36:33 - End Credits
“The gifts and the calling of God are irrevocable.” Theologian R. Kendall Soulen joins Drew Collins to discuss supersessionism, the name of God (tetragrammaton), the irrevocable covenant between God and the Jews, and the enduring significance of Judaism for Christian theology.Together they explore religious and ethnic heritage, cultural identity, community, covenant, interfaith dialogue, and the ongoing implications for Christian theology and practice.They also reflect on how the Holocaust forced Christians to confront theological assumptions, how Vatican II and subsequent church statements reshaped doctrine, and why the gifts and calling of God remain irrevocable. Soulen challenges traditional readings of Scripture that erase Israel, insisting instead on a post-supersessionist framework where Jews and Gentiles bear distinct but inseparable witness to God's faithfulness.Image Credit: Marc Chagall, ”Moses with the Burning Bush”, 1966Episode Highlights“The gifts and the calling of God are irrevocable.”“Supersessionism is the Christian belief that the Jews are no longer God's people.”“The Lord is God—those words preserve God's identity and resist erasure.”“Israel sinned. They are still Israel. That identity is irrevocable.”“The gospel doesn't erase the distinction between Jews and Gentiles; it reconfigures it.”About R. Kendall SoulenR. Kendall Soulen is Professor of Systematic Theology at Candler School of Theology, Emory University. A leading voice in post-supersessionist Christian theology, he has written extensively on the relationship between Christianity and Judaism, including The God of Israel and Christian Theology and Irrevocable: The Name of God and the Christian Bible.Helpful Links and ResourcesR. Kendall Soulen, Irrevocable: The Name of God and the Christian BibleR. Kendall Soulen, The God of Israel and Christian TheologyVatican II, Nostra Aetate — Vatican.vaMichael Wyschogrod, The Body of Faith: God in the People IsraelDrew Collins, The Unique and Universal ChristShow NotesR. Kendall Soulen's formative encounters with Judaism at Yale and influence of Hans Frei and Michael WyschogrodRomans 9–11 as central to understanding Christianity's relationship with JudaismSupersessionism defined as denying Israel's ongoing covenant with GodImpact of the Holocaust and World War II on Christian theologyVatican II's Nostra Aetate affirming God's covenant with Israel remains intactOver a billion Christians now belong to churches rejecting supersessionismSoulen's early work The God of Israel and Christian Theology diagnosing supersessionism in canonical narrativeDiscovery of the divine name's centrality in Scripture and its neglect in Christian interpretationJesus's reverence for God's name shaping Christian prayer and theologyProper names as resistance to instrumentalization and fungibilityJewish and Gentile identities as distinct yet united in ChristDialogue with Judaism as essential for Christian self-understandingPost-supersessionist theology reshaping interfaith relations and Christian identityImplications for law observance, Christian Seders, and Jewish-Gentile church lifeAbrahamic faiths and typology: getting Christianity and Judaism right as foundation for interreligious dialogueProduction NotesThis episode was made possible by the generous support of the Tyndale House FoundationThis podcast featured R. Kendall SoulenEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give
Breath is so ordinary that we forget it is extraordinary. It comes unbidden, steady as a tide, unnoticed until something interrupts it. We know the sudden gasp of fear, the shallow rise and fall of exhaustion, the ragged breath when we are sick. Yet beneath all those moments lies the same truth: breath is life.In this episode of Creation's Paths, we began with the simple reminder that life in our breath is our life. Too often, spiritual traditions turn breath into something to control, to discipline, even to constrain. An effort at restraining life itself. But the practice we explored was not about constriction. It was about letting breath become prayer, letting the air itself speak the Name of the Divine.This is the kind of practice that first feels like a gentle breeze on a cool fall day: soft, refreshing, peaceful. But it doesn't stop there. Beneath that quiet surface, the practice deepens, grounding us like roots pushing into rich soil and rising like the charged air before a storm. Breath becomes both anchor and surge, weaving us into the great current of life.The practice begins with ancient names. Matthew Fox, in his teachings on Radical Prayer, pointed to a way of praying the Tetragrammaton, the four-letter Name of God, by shaping the mouth and throat as though speaking YHVH while breathing in and out. No vocal cords, no sound, only the rush of air forming sacred syllables. The Name itself becomes breath.Later, Rabbi Rami Shapiro deepened this understanding in Judaism Without Tribalism, distinguishing two ways we encounter the Divine: Yah, “I Am,” the inward presence; and Ehyeh, Being itself beyond us. Breath carries both: the inhale, “Yah,” turning us inward, centering us in selfhood; the exhale, “Ehyeh,” releasing us outward into community, creation, and relationship.Jewish tradition also speaks of two inclinations, the yetzer ha-ra (the self-directed impulse, sometimes mistranslated as “evil”) and the yetzer ha-tov (the communal or altruistic impulse, “good”). Breath, again, becomes the place of balance: the inhale honors the self's need for oxygen, life, renewal; the exhale honors the world's need for creativity and creation it's self. In this back-and-forth, the Name of God becomes the rhythm of our very existence.Layered upon these roots are Creation Spirituality's Four Paths: Positiva (awe and wonder), Negativa (letting go, emptiness), Creativa (birthing newness), Transformativa (healing and justice). Breath can move through these paths, each inhale and exhale carrying us through transformation, wonder, surrender, and creativity.What begins as simply saying the Name with breath grows quickly into a deep meditation on self and cosmos. Inhaling, we are filled, self affirmed, grounded, alive. Exhaling, we are emptied, poured out for others, surrendered into communion. It is the yesh and the ayin, fullness and emptiness.The practice reveals subtle truths: selfishness is not always evil, for inhaling is necessary to live. Selflessness is not always holy, for endless exhaling leaves us collapsed. We need both: the courage to take in life for ourselves and the generosity to release life for others. Brian put it plainly: if all we do is inhale, we faint; if all we do is exhale, we expire.There is also mystery here. Each breath can feel like the ocean becoming a drop and the drop returning to the ocean. Each cycle of fullness and emptiness is a miniature creation, a tide that carries both the particularity of the self and the vastness of the cosmos. Thich Nhat Hanh called mindfulness the greatest magic because it brings us into the only moment that exists, the present. In this practice, mindfulness and prayer merge, each breath becoming spell, prayer, offering.Breath touches everything. What I exhale becomes food for trees; what trees exhale becomes food for me. Breath connects species, people, and places into one vast circulatory system of life.Prayed in this way, breath also connects traditions. It holds the Jewish mystical sense of the Divine Name too holy to speak, yet spoken in every breath. It carries the Christian vision of the Spirit as breath or wind (ruach, pneuma), moving in and through all. It resonates with Buddhist mindfulness of breathing as doorway to presence. It sits comfortably in Druidry, which sees the breath of the wind as the breath of the world.Breath also connects the personal and the political. Our balance between inhale and exhale mirrors the balance between self and community, between individual needs and collective responsibilities. Too much inwardness leads to narcissism; too much outwardness leads to unthinking conformity. But when the two dance together, we breathe justice.The advanced practice Brian offered makes this even more explicit: inhaling as transformation, holding in awe, exhaling as surrender, holding in creativity. This rhythm trains us not only to pray but to live: taking in the world's wounds, holding them in wonder, releasing them in service, and pausing long enough to let new worlds gestate.So how do we embody this? Begin simply. Sit or lie down comfortably. Let your shoulders relax. Inhale, shaping your mouth as though saying “Yah.” Exhale, shaping your lips as though saying “Ehyeh.” Don't force sound, let the air itself be the word.Feel the rhythm: fullness and emptiness. Notice the peace, like a cool autumn breeze. Notice the grounding, like roots drinking deeply. Notice the rising energy, like the charged air before a storm. Let your awareness sharpen until you feel not just your lungs but the whole web of life breathing with you.Practice safely. Don't force breath-holds. Don't clench your throat. This is not a contest of endurance. It is prayer. Breathe naturally, gently, and if discomfort rises, release.In time, you may add the pauses. After an inhale, hold for awe. After an exhale, hold for creativity. Let the Four Paths shape your breath: becoming, beholding, surrendering, birthing. Let the cycle turn until it becomes second nature, until every breath becomes a liturgy of transformation.This is not meant to be lofty or distant. It can be morning centering, evening unwinding, or a quick re-grounding in the middle of the day. It can accompany your prayers, or it can be your prayer. What matters is that it keeps you alive to the presence of Spirit in and around you.For me, this practice begins as peace: a soft breath, like the wind through trees on a fall afternoon. That peace sinks into my bones as grounding, reminding me that life is not abstract but in this air, this body, this earth. Then, without warning, the peace turns electric, a rising surge like storm-air alive with possibility. Awareness sharpens. Connection hums. I feel the life of trees, the pulse of animals, the hush of stones, all tied together by breath.This practice reminds me that holiness is not locked in temples but carried in our lungs. Every inhale is the gift of being. Every exhale is the offering of self. Breath is the Name of the Holy One, spoken not with voice but with life.And so my prayer is simple: may we learn to notice our breath. May we let it carry us into peace, root us in life, and awaken us to the storm-charged presence of the Divine all around. May each breath we take be offering, communion, and blessing. Amen.Thanks for reading! This post is public so feel free to share it.Thank you for Tips / Donations: * https://ko-fi.com/cedorsett * https://patreon.com/cedorsett * https://cash.app/$CreationsPaths* Substack: https://www.creationspaths.com/New to The Seraphic Grove learn more For Educational Resource: https://wisdomscry.com Social Connections: * BlueSky https://bsky.app/profile/creationspaths.com * Threads https://www.threads.net/@creationspaths * Instagram https://www.instagram.com/creationspaths/#christopagan #CreationSpirituality #breathprayer #mysticism #druidry #Brigid #breathwork #contemplation #sacredpractice #prayerChapters:00:00 Introduction: The Divine Breath01:07 Host Introductions01:16 Overview of Divine Breath Practice02:08 Matthew Fox's Radical Prayer Teaching04:34 Understanding Divine Connection: Internal and External15:08 Advanced Practice: Four Paths Breathing18:15 Safety Guidelines for Breath Work20:04 Closing Thoughts and Blessing Get full access to Creation's Paths at www.creationspaths.com/subscribe
In today's Talmud page, Shevuot 49, the sages draw the tractate to a close. To honor the auspicious event, Rabbi David Bashevkin explores in depth one of the largest themes of Shevuot, the gravity and seriousness of using G-d's name. We know that names access their possessor's essence. When we discuss the name of G-d, what are we really talking about? Listen and find out.
In John 8:58, Jesus boldly declared: “Truly I tell you, before Abraham was, I AM!” What did He mean? The Jews immediately understood Him—and tried to kill Him! Rodgers Atwebembeire explains the awesome truth behind Jesus' statement. Originally aired on Rite TV Uganda
4-27-25 PM "A Commandment concerning the Divine Name"Scripture Reading: Psalm 50Sermon Text: Heidelberg Catechism, Lord's Day 36I. Addresses a Particular Person A. A Person in God's Image B. A Person of Transformative GraceII. Includes a Solemn Prohibition A. Forbidding the Abuse of Divine Names B. Given the Purpose of Divine NamesIII. Gives a Unique Opportunity A. For an Expression of Reverence B. For a Life of PraiseRev. Greg Lubbers
ZOHAR Shemini: The Torah Should Awaken Joy, Lift & Bathe Us in Delight. One Divine Name.
Sunday Morning Sermon Genesis 32 || Jacob wrestles with God and gets a divine name change!
Sunday Morning Sermon Genesis 32 || Jacob wrestles with God and gets a divine name change!
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
King David proclaims in Tehillim (17:15), "Ani Be'sedek Eheze Fanecha" – "I shall behold Your countenance in righteousness." The Gemara in Masechet Baba Batra (10) explains this verse as revealing a fundamental precept relevant to Sedaka (charity) – that whoever involves himself in charity earns the privilege of beholding the Divine Presence. King David here teaches us that "Be'sedek," through the great merit of Sedaka, "Eheze Fanecha" – one is rewarded with the privilege of beholding a revelation of Hashem. This concept is seen in other sources, as well. Parashat Vayera begins by telling us that Hashem revealed Himself to Abraham Abinu: "Vayera Elav Hashem." The Sages explain that G-d came to Abraham to perform "Bikur Holim" (visiting the sick), as Abraham was recovering from the painful procedure of circumcision. Of course, Hashem does not visit every ailing righteous person. Why, then, did He appear to Abraham Abinu at this time? The answer is provided in the continuation of the verse, which tells us that Abraham was sitting outside his tent, in the heat of the day, looking for wayfarers in need of hospitality. As Abraham made a special effort to involve himself in Hesed (kindness), he was worthy of beholding a revelation of G-d. This can be seen also in the Misva of Aliya Le'regel, which requires making a pilgrimage to the Bet Ha'mikdash every Pesah, Shabuot and Sukkot with special sacrifices. The Torah commands that on these three occasions, "Year'eh Kol Zechurcha" ("all your males shall be seen" by G-d), and the Gemara interprets the word "Yera'eh" to mean not only that we are seen by Hashem on these occasions, but also that we see Him. (The word "Yera'eh" can be read as "Yir'eh" – "will see.") However, the Torah adds, "Lo Yera'u Fanai Rekam" – we cannot come to the Bet Ha'mikdash on the festivals "emptyhanded." In order to behold the Shechina (Divine Presence), we must offer sacrifices. We earn the great privilege of seeing G-d's presence only by giving. For this reason, the Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that nowadays, when we do not have the Bet Ha'mikdash, we must give charity before every Yom Tob. Just as we needed to bring sacrifices in the Bet Ha'mikdash to behold the Shechina on the holidays, nowadays we must give charity in order to have this special privilege. The Ba'al Shem Tob (1698-1760) taught that the Shechina descends upon a person when he gives charity because the Divine Name is symbolically formed through the act of giving. The small coin, or bill, which one gives represents the first letter of Hashem's Name, the letter "Yod." One takes the coin or bill in his hand, which has five fingers, and thus corresponds to the letter "Heh" (which has the numerical value of 5). The outstretched arm as one gives the money represents the tall, straight letter "Vav," and the needy person's hand which receives the charity symbolizes the final letter "Heh," thus spelling the Name of "Havaya" ("Yod"-"Heh"-"Vav"-"Heh"'). Therefore, by giving charity, we bring Hashem's presence. In light of this teaching, the Kabbalists instruct that if one is placing Sedaka money in a charity box, instead of giving it directly to a needy individual, he should first transfer the money from one hand to the other. If one is placing the money into a box, there is no final "Heh," as the recipient does not receive the money directly from the donor. Therefore, in order to form the final letter, one should move the money from one hand to the other and then place it in a box. This practice is alluded to in the verse which commands giving charity, "Naton Titen" ("you shall surely give" – Debarim 15:10). The phrase "Naton Titen" alludes to two acts of giving – moving the charity money from hand to the next, and then placing it in the Sedaka box. Moreover, the Kabbalists teach that in order to create the Name, one must initiate the process of giving. If one waits for the needy individual to come and outstretch his arm, requesting assistance, then the sequence of the letters is distorted. The Name must begin with the letter "Yod," which, as mentioned, corresponds to the money which one gives. Therefore, one must not wait for the person in need to come and ask for help, and should instead approach the poor person and outstretch his arm with the donation, in order to spell the Name the right way. This is alluded to in the aforementioned verse in Tehillim, in which David says, "Ani Be'sedek" – "I, through charity," referring to his initiating the donation of charity. The verse continues, "Esbe'a Be'hakitz Temunatecha" (literally, "I shall be satiated by Your image when I awaken"), which can be understood to mean that if we must be "awakened" by a needy person asking for help, rather than initiating the donation, then we see only "Temunatecha" – a vague image. If we give only after we are approached, then we form the Name, but the letters are jumbled, so we do not behold Hashem clearly. It is only when "Ani Be'sedek," when we initiate the giving of charity, that "Ehezeh Panecha," we see Hashem's countenance clearly. This verse also teaches us another vitally important concept relevant to charity. The Gemara tells that Rabbi Eliezer would make a point of giving charity before prayer, based on this verse in Tehillim – "Ani Be'sedek Eheze Fanecha," which could be read to mean that David came to "see G-d" in prayer after fulfilling the Misva of charity ("Be'sedek"). The great merit of this special Misva helps ensure the prayer's acceptance. Indeed, the Pele Yoetz (Rav Eliezer Papo, 1785-1828) writes that synagogues should place a charity box near the entrance so that everyone can give money to charity immediately upon entering. Even if not, one should try to at least set money aside for charity before each prayer, and this will help the prayer achieve the desired result. This concept may be explained in light of the Arizal's teaching that before one prays, he should declare that he accepts upon himself the Misva of "Ve'ahabta Le're'acha Kamocha" ("You shall love your fellow as yourself"), and proclaim his love for all his fellow Jews. This has been explained based on a parable of two brothers who lived in different countries, one of whom was very wealthy, and the other underprivileged. One day, the underprivileged brother decided to sell the little he had to fund a trip to his wealthy brother, certain that his brother would generously assist him. After the long, grueling journey, the impoverished man came to his brother's home and knocked on the door. "Who are you?" the brother asked. "What do you mean? I'm your brother." "Sorry, I have nothing for you. Good luck." He slammed the door. Sometime later, the wealthy brother went to visit his aging father, whom he had not seen in quite a while. When he arrived, he knocked on the door. The father opened the door and asked, "Who are you?" "Who am I?! I'm your son!" "If you don't recognize your brother as your brother," the father said, "then why should I consider you my son? If you're not his brother, then you're not my son." If we want a loving relationship with our father, then we need to treat our brothers like our brothers. When we pray, we come to G-d as a child coming before his loving father, asking for what we need. In order to do this, we must first affirm our commitment to fulfill the command of "Ve'ahabta Le're'acha Kamocha," to regard all our fellow Jews as our brothers – for only then can we come before G-d and say that we are His children. This is why it is important to give charity before prayer, too. By giving charity, we are showing that we care about our fellow Jews like our brothers. And once we have made it clear that they are all our brothers, we can then stand before Hashem and ask Him to care for us like a loving father.
God is truth, God is love, and God is being itself. Today's Catechism readings begin to unpack the eternal nature of God and share with us God's “innermost secret." Fr. Mike teaches us that because God made us in his image and likeness, then we too are called to embody truth and love. Today's readings are Catechism paragraphs 212-221. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.
We can learn a lot about the nature of God from his Divine Name revealed in Scripture. When God said to Moses, “I am who I am,” this was a revelation of a name as well as a refusal of a name. Fr. Mike explains how this mystery reveals truths about God: he is infinitely above all things; we cannot comprehend him, yet he draws close to us. This Divine Name expresses the steadfast, faithful, unchanging love of God for his people, even when we betray and abandon him. Today's readings are Catechism paragraphs 205-211. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.
Join us as we delve into the ‘Torah', the ‘Tenach' (Old Testament), the ‘Brit Hachadasha' (New Testament) as well as the Hebrew, and investigate “Faith and trust in the name above all names”. In this teaching, we will be looking at: 1) ‘Hashem', the Divine Name. 2) ‘Adonai Shamah' – The L-rd Is There. 3) Faith and Trust in the Name Above All Names. 4) One Absolute and Divine Name Above All Names. 5) Your Power and Authority of the Name above All Names.
Rav Pinson speaking about how Questions Open us Up to Miracles. Continuation of the Melava Malka, Rosh Chodesh Kislev, Pei Hei --- Support this podcast: https://podcasters.spotify.com/pod/show/ravpinsonpodcast/support
In this episode Gyani Amrik Singh explores 12th,13th,14th and 15th pauris of Japji Sahib, which share the profound message " Aisaa naam niranjan hoe, jae ko mann jaanai man kae" Guru Nanak emphasizes the transformative journey of spiritual refinement and divine connection. He uses the metaphor of a forge, where discipline, patience, wisdom, and love serve as tools to shape a life centered on truth and divine awareness. The vastness of creation is described as infinite and beyond human comprehension, known only to the Creator. By listening to and contemplating the Divine Word (Shabad), one attains wisdom, steadfastness, and unshakable faith, gaining honor in the spiritual realm. Contemplating the Divine Name liberates the seeker from fear and doubt, uplifting not only themselves but also their family and others, guiding them toward liberation. These Pauris collectively highlight the boundlessness of creation and the transformative power of the Guru's teachings in attaining spiritual enlightenment.
Send us a textThe Hebrew word for man, ISH, and the word for woman, ISHA, share the same root word, ESH, which is "fire." The words differ by just two letters - a Yod and a Hey, which together form the first part of the Divine Name, YAH. Click for a fuller description of the Hebrew words for Man, Woman and Fire Here is ISH, ISHA, ESH in picture formI have Mass on Sunday, October 6 at St. Isidore @ 9:30/11:30 amfrjoedailey@gmail.com
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
It is customary to conclude the Selihot service with "Kaddish Titkabal," the Kaddish which is normally recited after the repetition of the Amida. This Kaddish includes the phrase, "Titkabal Selot'hon U'ba'ut'hon De'chol Bet Yisrael," in which we ask the Almighty to accept the prayers we had just recited. It is therefore normally reserved for after the Hazzan's repetition of the Amida, and the question arises as to why we recite it following the Selihot service. The Lebush (Rabbi Mordechai Yaffe, 1530-1612) suggests that "Kaddish Titkabal" is indeed an appropriate conclusion to the Selihot service because this service is structured in a manner resembling the normal prayer service. We introduce Selihot with "Ashreh," and some communities add other chapters from Tehilim, as well. This introductory section of Selihot thus parallels "Pesukeh De'zimra," the series of chapters from Tehilim which we recite as the first stage of our daily prayer service. The main body of the Selihot service is the recitation of the "Yag Midot," or thirteen attributes of divine compassion, which, according to the Lebush, parallels the Amida prayer. Thereafter, we recite "Le'David," just as we do following the Amida prayer. Thus, since the Selihot service was structured in this manner, it is only fitting to conclude Selihot with "Kaddish Titkabal," just as we conclude the regular prayer service with this Kaddish. Divergent customs exist concerning the recitation of "Va'ya'abor" and the thirteen attributes of divine mercy in the Selihot service. The practice in the Bet-El Yeshiva in Israel, based on the teachings of Kabbala, is to recite this section four times during the Selihot service, corresponding with the four letters in the Divine Name of "Havaya." We, however, follow the custom to recite this section five times, corresponding with the five books of the Humash. We recite during the Selihot service, "Re'eh Be'oni Amecha Yisrael, Refa Kol Holeh Amecha Yisrael" – "Behold the destitution of Your nation Israel; heal all the ill of Your nation Israel." What connection is there between these two clauses – "the destitution of Your nation Israel," and the request that God "heal all the ill of Your nation Israel"? Rabbi Haim Palachi (Turkey, 1788-1869) explained the connection based on a comment in Masechet Derech Eretz that if one does not give money to charity, then he will ultimately be forced to give money to a physician. The money that a person failed to give to charity, the Sages teach, will be given to cover extra medical costs, Heaven forbid. Accordingly, we cry to the Almighty to "behold the destitution of Your nation Israel," to look upon the charitable donations that we have made. In that merit, we beseech Him to "heal all the ill of Your nation Israel," as the great merit of Sedaka has the power to save us from illness. Summary: It is customary to recite "Kaddish Titkabal" at the conclusion of the Selihot service, since Selihot is structured just like the daily prayer service, in which "Kadidsh Titkabal" is recited after the Amida. The custom in our community is to recite the section of "Va'ya'abor" and the thirteen attributes of mercy five times over the course of the Selihot service.
This video is a respond to Gavin Ortlund ( @TruthUnites ) regarding his recent video about the Trinity being Apostolic and therefore not an accretion. I mention Paul Vanderklay ( @PaulVanderKlay ), Dr. Jordan B Cooper ( @DrJordanBCooper ), Remnant Radio ( @TheRemnantRadio ), Justin Martyr, Athanasius of Alexandria, Tertullian of Carthage, Origen of Alexandria, John Vervaeke ( @johnvervaeke ), Jonathan Pageau ( @JonathanPageau ), Jordan Peterson ( @JordanBPeterson ), Constantine the Great, Jacob Faturechi ( @faturechi ), Rabbi Tovia Singer ( @ToviaSinger1 ), Trent Horn ( @TheCounselofTrent ), Plato, Aristotle, Bethel McGrew, Tripp Parker, Megan Basham, Shepherds for Sale, Austin Suggs ( @GospelSimplicity ), Larry Hurtado, Richard Bauckham, Francis Watson, Beau Branson, Bill Clinton, Hillary Clinton, Dale Tuggy, James White, Arius of Alexandria, RPC Hanson, Alexander of Alexandria, Hilary of Poitiers, Augustine of Hippo, John Calvin, Eusebius of Caesarea, Basil the Great, Gregory of Nyssa, James Dunn, and many more. Gavin's original video - https://www.youtube.com/watch?v=gYIBb5SDybg&t=2706s Gavin and PVK - https://www.youtube.com/watch?v=zMgeekKddfY&t=159s Sam on Trent Horn - https://www.youtube.com/watch?v=TaoH4sjp58c&t=25s Sam, Bethel, Tripp on Megan Basham - https://www.youtube.com/watch?v=K85U9l_bfSw&t=1980s Gavin on Gospel Simplicity - https://www.youtube.com/watch?v=P1xpxyzq92g&t=3488s Jesus and the Divine Name - https://www.youtube.com/watch?v=eLJ3GGI8Ie8 Development of Christology - https://www.youtube.com/watch?v=VQt_QO4ASAQ&t=3641s Tertullian's Christology - https://www.youtube.com/watch?v=WB4fja4GQsU&t=930s Did the Early Christians Worship Jesus - https://www.youtube.com/watch?v=BsKU9YRS8KI&t=2473s Theological Triage - https://www.youtube.com/watch?v=gWkYm3hSPEw&t=1750s
Friday August 30, 2024 Safar 25, 1446 This episode looks at the divine name al-Wadud Donate to support this and other programming at MCCGP: http://mccgp.org/donate
Friday August 23, 2024 Safar 18, 1446 This episode looks at the divine name of al-Mujib (The Answerer of Prayers). Donate to support this and other programming at MCCGP: http://mccgp.org/donate
Friday August 9, 2024 Safar 4, 1446 This episode looks at the divine name of al-Hakim (The Wise). Donate to support this and other programming at MCCGP: http://mccgp.org/donate
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
Today, the fifth day of Av, is the Yahrzeit of Rabbenu Ha'ari, Rabbi Yishak Luria (1534-1572, Tsfat). Last night in Tsfat, thousands of people came to his grave to pray and perform Tikunim. Therefore, it is appropriate today to study a teaching of the Ari. When one learns the Torah of the Sadikim on the day they passed away, the lips of that Sadik move in his grave. It is a Zechut to activate the Sadikim from the grave to extend their influence over those who study their teachings. Until the Ari, the teachings of the Kabbala were hidden from most of the world. He was the one who revealed these secrets of the Torah. The Gaon of Vilna said that at the end of time, these secrets will be revealed on an even broader scale. Today, Baruch Hashem, there is a greater awareness of these concepts. Today, we will study one subject that even regular people like ourselves can undertake. It is not only for Kabbalists. We will uncover one of the "Kavanot"(esoteric intents) taught by the Ari. Performing a Misva with these Kavanot adds new "flavor" to the Misva and prevents it from becoming a mechanical act, performed by rote. Even if a person can only achieve one out of ten Kavanot, he should not feel that it is "all or nothing." Every additional Kavana transforms the Misva exponentially. Furthermore, doing so opens the heavenly gates to bring down a Shefa (Heavenly abundance) for our Neshama. The Kavanot unlock hidden treasures, and we are the beneficiaries. In Sha'ar HaKavanot, the Ari discusses the mystical intents of immersing in the Mikveh on Ereb Shabbat. Going to the Mikveh on Ereb Shabbat is a very important and powerful practice. It may sound like a difficult undertaking, however, it is really quite fast and simple. Anyway, we tend to waste time on Friday. We should utilize a few minutes and go to the Mikveh. When a person immerses on Ereb Shabbat, the Kedusha of Shabbat can already be seen on his forehead. While a layman can't detect it, Sadikim like the Baba Sali, could see one thousand lights radiating from him. The Ari reveals the Kavana to be used before immersing, while immersing and after immersing. While standing in the water, before immersing, one should focus on the Divine Name "EHYH," which has the numerical equivalent of 151, the same as the word "Mikveh." This has the Segula to help a person control his anger, as the Hebrew word KaAS (anger) also has the numerical equivalent of 151, the same as Mikveh and the Divine Name. There is a deep connection between this specific Divine name and the Mikveh. The word "EHYH" literally means, "I will become." The Mikveh is the gateway for a person to become a new person by purifying himself of his past transgressions and leaving his old self behind. Also, the name "EHYH" is associated with a certain spiritual realm known as "Ima" (mother). Just as the mother cleans and diapers the soiled baby, while the father generally plays with the child after he is already clean, so too the purifying power of the Mikveh draws on this spiritual force of "Ima." The next step is to spiritually prepare the waters of the Mikveh for immersion. The Ari reveals that one should have Kavana to immerse in the "NaCHaL Elyon" (the supernal river), which refers to the heavenly Mikveh capable of purging the soul of its impurities. The details of the Kavana consist of focusing on the four configurations of the divine name YHVH and the three configurations of the divine name EHYH, in addition to the name YH, which represents the "secret of Shabbat." Through a sequence of combinations and permutations, these names form the numeric equivalent of the word "NaCHaL," (river) which is 88, and the word MaYiM (water), which is 90. This Kavana actually fills the earthly Mikveh with the Heavenly water of the Nachal Elyon. After that, one should have intention that all of this is "L'ChVOD Shabbat", in honor of Shabbat. Each part of this phrase has mystical significance and is connected to the divine names associated with the Mikveh. Upon emerging from the water, the Ari teaches not to dry oneself with a towel. The Mikveh water remaining on the body is "holy water of the Shabbat." Let the body absorb them, and the holiness of the water will remain with him. The Ben Ish Hai says that if this is too difficult, because of the cold or because it is uncomfortable, one may dry his body, but leave one area undried, preferably his arms, to absorb the water. When he leaves the Mikve, he should say the Pasuk "Im Tashiv M'shabbat Raglecha, Asot Hefsecha B'Yom Kadshi etc." It is not proper to recite the Pasuk while still in the dressing room in the presence of undressed men and without a head covering. Therefore, he should wait until he actually exits the Mikveh room. The proper time for using the Mikveh on Ereb Shabbat, according to the Ari, is from the fifth hour of the day, one hour before Hasot, after reading "Shnayim Mikra V'Echad Targum" (The weekly Torah portion twice, with one reading of the translation). Of course, if a person cannot go at this time, it is better to go earlier than not to go at all. One who practices the Kavanot for immersion on Ereb Shabbat experiences a qualitatively different level of immersion than everyone else. It's a different Shabbat.
Friday July 26, 2024 Muharrum 20, 1446 This episode looks at the divine name al-Hafiz (The Guardian). Donate to support this and other programming at MCCGP: http://mccgp.org/donate
Friday July 5, 2024 Dhu al-Hijja 29, 1445 This episode looks at the divine name al-'Azim (The Tremendous). The slides for this class are available at (to be posted later) Donate to support this and other programming at MCCGP: http://mccgp.org/donate
20 Sivan | Day 209 | Leap Year A Third Divine Name: A-donai: the royal name -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya
We begin Chapter 7 which introduces the idea of the Higher and Lower Unities (yichuda ilaah and yichuda tataah.) The first concept discussed is that it is Hashem's attribute of Malchus (corresponding to the Divine Name of A-D-N-I) that relates to the inherent limitations of time and space.
Friday June 14, 2024 Dhu al-Hijja 8, 1445 This episode looks at the divine name of al-Latif (The Benevolent). The slides for this class are available at (to be posted later) Donate to support this and other programming at MCCGP: http://mccgp.org/donate
Today is Yom Yerushalayim where we celebrate the unification of Jerusalem and the miracles of the Six Day War. Following the War of Independence in 1948 when the Arab countries surrounding Israel rejected the partition plan and sought to annihilate the 600,000 Jewish residents of the new State, the Jewish people won a resounding victory, but Jordan took possession of the Old City of Jerusalem. Those who had been living in the Old City, lost their homes. Synagogues and Yeshivot were destroyed and the area around the Wall was stripped of Jews who had been living there for decades and centuries. We could no longer worship at the Kotel. 19 years later the voice of Motta Gur, commander of the paratrooper's brigade, rings in our ears and we can all hear his historical announcement: “Har Ha-bayit be-yadeinu!” “The Temple Mount is in our hands!” ... It is this we celebrate with Hallel and praise for Hashem's miracles. We read each day in the Amida: תִּשְׁכּוֹן בְּתוֹךְ יְרוּשָׁלַֽיִם עִֽירְךָ כַּאֲשֶׁר דִּבַּֽרְתָּ, וְכִסֵּא דָוִד עַבְדְּךָ מְהֵרָה בְּתוֹכָהּ תָּכִין, וּבְנֵה אוֹתָהּ בִּנְיַן עוֹלָם בִּמְהֵרָה בְיָמֵֽינוּ Dwell within Jerusalem Your city, as You spoke about, & the throne of David, Your servant, speedily prepare it within it, & build it an eternal structure speedily in our days. We mention the throne of David. Some compare the throne below with the throne above and just as we long for the throne below to be re-established, we realize that in some ways, the throne above is not whole. We read each Friday morning, Friday afternoon, evening and Shabbat: נָכ֣וֹן כִּסְאֲךָ֣ מֵאָ֑ז מֵעוֹלָ֣ם אָֽתָּה׃ Your throne stands firm from of old; from eternity You have existed. Again the throne! When Amalek attacks Benai Yisrael after leaving Egypt, Moshe sends Joshua to fight them. It is there we are commanded never to forget what Amalek does and Moses builds an alter and says וַיֹּ֗אמֶר כִּֽי־יָד֙ עַל־כֵּ֣ס כַּהּ מִלְחָמָ֥ה לַהֹ' בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר׃ He said, “It means, ‘Hand upon the throne of Hashem, Hashem will be at war with Amalek throughout the ages.” Rashi asks: And what is the force of כס — why does it not say as usual (throne or chair) כסא? And the Divine Name, also, is divided into half (Kah is only the half of the Tetragrammaton)! The Holy One, blessed be He, swears that His Name will not be perfect nor His throne perfect until the name of Amalek be entirely blotted out. And I would venture to put forward based on this that Amalek and the establishment and rebuilding of Jerusalem and the Temple are diametrically opposed. Although Jerusalem is mentioned in Tanach in some way between 700 and 800 times, it is not mentioned at all in the Torah itself. We do have a verse in Devarim which states: כִּ֠י אִֽם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר הֹ but look only to the site that Hashem will choose amidst all your tribes as Hashem's habitation, to establish the divine name there. There you are to go, Rabbeynu Bachya writes: The place in question is Mount Moriah; it is well known among the Goyim. They know of its spiritual advantages through tradition. There is no need to mention this location by name. The people all had a tradition that this was where their ancestor Yitzchak had lain bound on the altar. Maimonides writes in his Moreh Nevuchim (3,45) that there were three reasons why the location of the future Temple was not spelled out at this point. 1) If the nations of the world had known that in that location prayers are answered positively by G'd and sacrifices are welcome to Him, every nation would have made a supreme effort to take possession of that site. This would have resulted in untold slaughter among the nations and ongoing strife among them. 2) If the Canaanites who dwelled in the land at the time Moses spoke these words had heard of them and they had realized that the Israelites would dispossess them and take over that site they would have utterly destroyed it before the Jewish people had a chance to conquer it. 3) Even the tribes of the Israelites would have argued among themselves in whose territory this site, would be located at the time the land was distributed among the tribes. Such a division among the people would have been even worse than the rebellion of Korach when the people were not prepared to recognize the preferred hereditary status of the Priests. For all these reasons Moses preferred not to spell out the exact location of where the Temple would be built in the future. If even the Jews did not know the location, it is clear that the Gentiles did not know it either. Although everyone knew of the significance of Mount Moriah in the past, they had no idea of what this meant in terms of its future religious significance, in terms of the place G'd would choose. We know that even King David did not know that Har HoMoriah was the mount to build the Temple on. He originally selected the tallest mountain in Yehuda and only after learning in detail with Samuel the prophet, did they ascertain that the choice from the sacrifice was the shoulder and thus chose the second highest spot. If I have not lost you yet, a couple of more facts and then, let's try to put the pieces together. Rabbi Ari Kahn writes: The Shulchan Aruch, section 580, reports that on the 28th day of the month of Iyar a fast day is observed, marking the anniversary of the death of Shmuel HaNavi (Samuel the Prophet). In antiquity this day was widely celebrated. The Radbaz teaches that the tomb of Shmuel HaNavi was a site of pilgrimage. People would take their young sons and travel to the burial place of Shmuel to cut the child's hair for the first time. When it became dangerous to travel to Jerusalem, the custom evolved to travel to meron on the 18th of Iyar and thus we have the custom to go on Lab LaOmer to the Kever of Rashbi (as cutting hair on Lag makes no sense to Sephardim who don't cut until the 34th). Still we see that the 28th day of Iyar was, in antiquity, a day of pilgrimage as well as the yearly remembrance of Shmuel HaNavi. On that day, of all the days in the calendar, Jerusalem was the destination. We might even venture to say that the power of the prayers uttered all those years ago on this day by the pilgrims at the end of their arduous journey contributed to Jerusalem's liberation on the very same date, causing it to once again become the day when people venture up to Jerusalem. But something else occurred on the 28th of Iyar. According to Seder HaOlam. The battle with Amalek took place on the 28th of Iyar. Rabbi Kahn explains: This association allows us a deeper appreciation of the date and its significance. The battle with Amalek is the archetypical struggle between holiness and depravity. This struggle defines the essence of the 28th of Iyar. It is its nature, its character, its 'personality'. The victory of holiness over depravity was achieved when the prayers of Moshe and the nation were answered. When the Beit Hamikdash was eventually constructed on the holy mountain, symbolizing the possibility of human connection with God and holiness. On the 28th of Iyar, Amalek tries to destroy the throne. It is up to us to rebuild it. Samuel is born on the 28th. He anoints Saul whose task is to destroy Amalek. Saul fails. Samuel then anoints David. Together they discern that the place of the Temple to establish the throne on earth corresponding to the throne above is Jerusalem. Thus, Samuel in anointing the Davidic dynasty through Mashiach and in establishing the “place” as Jerusalem is forever associated with the City. Perhaps in his merit (as he is noted as in a way equal to Moses and Aaron) miraculous victory and celebration came on the 28th of Iyar in our lifetimes. But I cannot help but think. Did we in 1967 make the same mistake as Saul? Har HaBayit BeYadeynu. And the Mashicach was riding in on his white donkey as Rabbi Abittan would explain. In Jerusalem a banner was unfurled. As they unrolled it we read. Yisral – Israel, a bit more Boteach – puts its faith and trust and then the final word which should have said Hashem read Sahal – the army. We handed the keys to Har HaBayit (and Maarat HaMachpelah) back and Mashiach turned around. Still though today is a day of tremendous celebration and joy. The geulah begins step by step. We are experiencing it. But we must remember the geulah does not come on its own. The Mikdash does not fall from the sky on its own. Mashiach does not ride in on his own. It is up to each of us to contribute a spiritual brick. To learn, to teach, to watch, to do and to fulfil that which we are asked to and volunteered to do. In the Omer we are at the day of Chesed shel Malchut, the Kindness of Kingdom. The first step towards reestablishing Hashem's Kingdom on Earth. And as we arrive at Shavuot at the end of the week, the date of Matan Torah and the birth of King David, let us pray together and see fulfilled BimHerah Beyameynu the words we utter each morning: תִּשְׁכּוֹן בְּתוֹךְ יְרוּשָׁלַֽיִם עִֽירְךָ Dwell within Jerusalem Your city, as You spoke about, & the throne of David, Your servant, speedily prepare it within it, & build it an eternal structure speedily in our days. Amen
Whatever you think when you say or hear the word "God" might be the single most important thing about you. Your thoughts on this determine how you understand yourself, relate to others, and move about in this world. Moses has a mountaintop encounter with God that changes everything.
The Shema is not about “the Lord;” that's too generic. Instead, there is a proper Name embedded therein, and it's important that we speak this Name in our worship and service to the Creator. He wants to be called Yahweh. Towards the end of the lesson I give a brief overview of the varying pronunciations of the Divine Name.
God is truth, God is love, and God is being itself. Today's Catechism readings begin to unpack the eternal nature of God and share with us God's “innermost secret." Fr. Mike teaches us that because God made us in his image and likeness, then we too are called to embody truth and love. Today's readings are Catechism paragraphs 212-221. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.
We can learn a lot about the nature of God from his Divine Name revealed in Scripture. When God said to Moses, “I am who I am,” this was a revelation of a name as well as a refusal of a name. Fr. Mike explains how this mystery reveals truths about God: he is infinitely above all things; we cannot comprehend him, yet he draws close to us. This Divine Name expresses the steadfast, faithful, unchanging love of God for his people, even when we betray and abandon him. Today's readings are Catechism paragraphs 205-211. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.
"If your mind is active in the service of God then that's as good as it not being active."- Rupert Spira. Nikki sits down with spiritual leader and philosopher (and one of her living teachers) Rupert Spira, to discuss the role of devotion and prayer on the non-dual path. He speaks about the difference between the knowledge, 'I Am' and the experience, 'I Am,' and the highest Truth that there is only God's Presence shining in us, as our experience as our Self. He then leads a deep meditation into the 'I Am,' reminding us, "All that is necessary is to sound the Divine Name, I Am, once, silently, within oneself." If you've been trying to access the Love beyond the mind, this is an episode that you should listen to twice. Each word is Presence. His words flow from The Word. And the Word is Grace. "Breath is one of the most transparent, the most silent experiences there is. But our Beingness is even more silent, even more transparent, even more empty than the breath." "The shining of God's Presence in us as us is not really the shining of God's Presence in us because there is no 'us' apart from God's Presence in whom God's Presence might shine. There is only God's Presence shining in us as our experience as our Self." "The ultimate form of prayer is the awareness of being. It's the highest prayer, the ultimate devotion in which there is no person left, just God's infinite being aware of itself." "In your relationships with one another, have the same mindset as Christ Jesus:Who, being in very nature God, did not consider equality with God something to be used to his own advantage;rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross!" - Philippians 2:5-8 Rupert Spira's, 'The Heart of Prayer' on Amazon
Paul has discussed the impact sound has on your health a lot in previous Living 4D episodes, but there's much more that needs to be explored…Discover how myth and sound are linked, why mantras are so powerful and the benefits of conscious humming with author, musician and spiritual teacher Jonathan Goldman in this very audible Living 4D conversation.Learn more about Jonathan's books, courses and audio downloads at his Healing Sounds website. Download his FREE 7-Minute Chakra Tune-Up and check out his videos on YouTube. Also, Jonathan is re-releasing his signature Sacred Vibrational Frequencies course at this link!Timestamps“What if music could be used to make people feel better?” (8:21)Aspects of sound are tied to the creation myths in various cultures. (11:14)Power of the mantra. (13:11)Vibration. (23:07)Frequency + intent = healing. (31:34)“We are vibratory beings.” (34:44)The simple secret of silence. (39:19)“The true healing power of sound lies in harmonics.” (43:35)Formants. (53:55)Undertones aren't a figment of your imagination. (1:00:40)Merkaba of Sound by Jonathan on YouTube. (1:15:04)Psychoacoustics and vibroacoustics. (1:20:51)Louis Pasteur/germ theory versus Antione Beauchamp/terrain therapy. (1:35:04)The benefits of conscious humming and nitric oxide. (1:42:15)You can hum your prayers too. (1:59:16)What does Ohm mean? (2:16:55)Is tinnitus an aspect of the divine sound current? (2:21:47)ResourcesHealing Sounds: The Power of Harmonics by Jonathan GoldmanThe 7 Secrets of Sound Healing by Jonathan GoldmanThe Humming Effect: Sound Healing for Health and Happiness by Andi and Jonathan GoldmanAwakening from The Divine Name by Jonathan Goldman on YouTubeFind more resources for this episode on our website. Thanks to our awesome sponsors:PaleovalleyBiOptimizers PAUL10Organifi CHEK20CHEK Institute/CHEK Academy Open HouseNed CHEKPique LifeWe may earn commissions from qualifying purchases using affiliate links.
Keep finding Him by waking up in every appearance and asking, "Is this here, or is God here?" "Is that problem here, or is God here?" "Is this worrying thought here, or is God here?" "Am I here, or is He here?" "What is 'here'?' Love. Only That. I Love you, Nikki nikki@curlynikki.com Support the show: ▶▶https://www.patreon.com/goodmornings GoOD Mornings merch: ▶▶https://www.patreon.com/goodmornings _________________________________ Today's Quotes: "Our Father (God) who art in Heaven (eternal reality), hallowed be thy Name." Prayer is the remembrance of the Divine Name. The Kingdom is come, the Will is done, when the Name is remembered." -Jay Matthews via Quora "When God wishes to help, He lets us weep. Wherever water flows life nourishes. Wherever tears fall, Divine mercy is shown." -Rumi "Nothing can make you happy until Nothing can make you happy." -Jeff Foster "The Light of God surrounds you, The Love of God enfolds you, The Power of God protects you, The presence of God watches over you, Where ever you are God is, And all is well." -Ray Rarmilo via FB "I am pleased with you, My Child. Allow yourself to become fully aware of My pleasure shining upon you. You don't have to perform well in order to receive My Love. In fact, a performance focus will pull you away from Me, toward some sort of Pharisaism. This can be a subtle form of idolatry: worshiping your own good works. It can also be a source of deep discouragement when your works don't measure up to your expectations.Shift your focus from your performance to My radiant Presence. The Light of My Love shines on you continually, regardless of your feelings or behavior. Your responsibility is to be receptive to this unconditional Love. Thankfulness and trust are your primary receptors. Thank Me for everything; trust in Me at all times. These simple disciplines will keep you open to My loving Presence. - @jesuscalling.daily via IG "Where we see waves we have a God who makes highways. Where we see dead ends, we have a God who makes a Red Sea Road. The brave trust Him unwaveringly and know that it's okay if things feel kinda unsteady when your heart's fixed on Him because: Faith feels like waves. And your heart takes a deep breath, smiles wide, takes its own wild leap of faith and believes: The brave ignore waves." -Ann Voskamp "I was a black ant, on a black stone, on a dark night, but God has found me." -Sufi Proverb
God is truth, God is love, and God is being itself. Today's Catechism readings begin to unpack the eternal nature of God and share with us God's “innermost secret." Fr. Mike teaches us that because God made us in his image and likeness, then we too are called to embody truth and love. Today's readings are Catechism paragraphs 212-221. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB.
We can learn a lot about the nature of God from his Divine Name revealed in Scripture. When God said to Moses, “I am who I am,” this was a revelation of a name as well as a refusal of a name. Fr. Mike explains how this mystery reveals truths about God: he is infinitely above all things; we cannot comprehend him, yet he draws close to us. This Divine Name expresses the steadfast, faithful, unchanging love of God for his people, even when we betray and abandon him. Today's readings are Catechism paragraphs 205-211. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB.
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