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Elul is the 12th and final month of the Jewish calendar year. Elul Unbound is a Judaism Unbound initiative all about making Elul meaningful, through creative digital modalities. In this conversation, Lex Rofeberg and Wendie Bernstein Lash explore questions of who/what God is, and how Elul might be a perfect time to explore questions around divinity. This Elul episode is the third in a series of four that are being released as part of Elul Unbound 2026. -------------------------------------- Looking for an intro to Judaism course? The UnYeshiva's gotchya covered, via our course Judaism Inbound: An Introduction to Judaism for Everyone. Head to JudaismUnbound.com/2026-courses/p/inbound-9-26 to learn more! Financial aid is available for all who need it. To check out all our Elul bonus episodes from previous years, which can still be relevant to your experience of Elul this time around, click here. Join our bi-weekly journey through Elul Unbound 2026 by signing up at this link, and sign up for our Elul Unbound Shabbat gatherings here, where we will be forging our kavanot (intentions) for the new year in real time with fellow Unbounders.
Welcome to Day 2936 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain and today is Day 2936 – Theology Thursday – Christ Consciousness and the Return of the Ancient Lie Wisdom-Trek Podcast Script - Day 2936 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2936 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons are available on his website, theologyinfive.com. Christ Consciousness and the Return of the Ancient Lie. The idea of “Christ consciousness” is often presented as a spiritual breakthrough where a person awakens to inner divinity. Jesus becomes a model of human potential rather than the incarnate Son of God. The appeal is obvious. It promises transcendence without repentance and enlightenment without submission. Yet behind the modern packaging stands a very old pattern. “Christ consciousness” is not a rediscovery of the teachings of Jesus. It is the rebirth of the ancient lie that humanity can ascend to divine status apart from Yahweh. From Eden to the pagan world, from the rebel watchers to the Gnostics, the same message has returned again and again. Its modern form is simply more polished and more deceptive. The first segment is: The Ancient Pagan Vision of Human Divinity. The idea that divine potential lies within the human soul is older than recorded history. Civilizations across the ancient world built their religions around the belief that humans could rise into the realm of the gods. In Egypt, initiation rituals promised access to hidden spiritual knowledge and the ability to traverse the worlds of the divine. The individual was told that the right rites and secrets could transform a mortal into a being of power. Early Greek philosophical schools detached the idea from ritual and reimagined it as an ascent of the mind. Through disciplined introspection, the soul could free itself from material limits and participate in the divine. In Mesopotamia, kings claimed divine sonship and presented themselves as intermediaries between heaven and earth. Their authority rested on the belief that humans could cross the boundary into divine identity. These systems differed, but they rested on a shared conviction. Divinity is within reach if one knows how to unlock it. “Christ consciousness” is simply the modern restatement of this worldview. It presents divinity as latent within each person, waiting to be awakened. In the ancient world, this was a spiritual pursuit. Today it is wrapped in therapeutic language. The underlying theology has not changed. The second segment is: The Deeper Pattern Beneath the Pagan Systems. Behind the rituals and philosophies of the ancient world lies a darker thread. Scripture describes a world after Eden where spiritual beings known as the watchers crossed boundaries Yahweh had set. They offered humanity knowledge not meant for them. The result was not enlightenment. It was corruption. Ancient traditions remembered these figures as culture bringers, sages, or divine intermediaries. Scripture describes them as rebels who distorted God's order and magnified human pride. The apkallu of Mesopotamian legend mirror this pattern. Their stories present them as semi-divine beings who brought advanced knowledge to humanity before the flood. Yet in the biblical worldview, this kind of ascent was always a counterfeit that led people away from the Creator. It encouraged humanity to seek elevation on terms that were forbidden. Modern spirituality celebrates the same impulse. “Christ consciousness” bypasses the Creator and promises transcendence through self-awareness. It is not accidental that this mirrors the oldest form of rebellion in the biblical story. It is the same attempt to seize divinity without God's blessing. The third segment is: Gnosticism and the Misuse of Jesus. Gnosticism took the ancient pagan vision of self-divinization and grafted it onto Christian language. It preserved the idea that salvation comes through unlocking hidden spiritual knowledge and added a new twist. Jesus became the revealer of this knowledge. He was not Yahweh in the flesh. He was not the crucified and risen Lord. He was a spiritual messenger who showed people the path to awakening their inner light. This allowed the Gnostics to attach their worldview to the authority of Jesus while stripping Him of everything that defines Him. The incarnation became unnecessary. The cross was reimagined. The resurrection was denied. Christ became a symbol for human potential rather than the Savior who restores humanity to God. “Christ consciousness” uses the exact same strategy. It employs the vocabulary of Jesus to promote a belief system that contradicts His identity and mission. This is not honoring Christ. It is exploiting His name to legitimize a worldview He explicitly rejected. The fourth segment is: The Biblical Vision of Humanity's True Calling. The tragedy of this deception is that it offers a counterfeit path to the very thing God already promises His people. Scripture declares that humanity was created to bear God's image and rule His creation under His authority. That vocation was not lost forever. It is restored in Christ. Jesus promises that those who belong to Him will reign with Him on the New Earth. Our resurrection bodies will be marked by glory and immortality. The destiny of redeemed humanity is not to awaken inner divinity but to receive resurrection life directly from the risen Christ. This is not a metaphor. It is the fulfillment of the plan Yahweh declared to Abraham. His family would shine like the stars and serve as His representatives forever. Every attempt to bypass the Creator and manufacture spiritual ascent is a pale imitation of this promise. Human beings cannot awaken what they do not possess. Only Christ can raise them into the glory intended from the beginning. The fifth segment is: The True Meaning of the Holy Ones. Modern spirituality treats “saint” as a moral compliment. Scripture treats it as a status. The New Testament uses the Greek word that translates the Old Testament term for the “holy ones,” the loyal members of Yahweh's divine council. Believers are given this title because they have been brought into that household by the work of Christ. This is not divinization through self-discovery. It is adoption through redemption. It is a restored identity, not a spiritual technique. Believers do not become gods. They become members of God's family, sharing in His mission and representing His rule. This is something no pagan system can produce. The sixth segment is: Judging Angels and the Restoration of Authority. Paul goes even further when he says that believers will judge angels. This statement reveals how far God intends to restore humanity. Those who are redeemed in Christ will participate in the judgment of the rebellious spiritual beings who misled the nations. This is the opposite of the path offered by pagan spirituality. Where the ancient world sought to submit to spiritual intermediaries for enlightenment, the redeemed will one day stand in judgment over them. No version of “Christ consciousness” can rival this. It promises temporary feelings of transcendence. Christ promises participation in the final victory that restores creation. In Conclusion. “Christ consciousness” is not an elevated understanding of Jesus. It is the revival of an ancient deception that has taken many forms across history. It repeats the pagan claim that divinity lies within. It mirrors the corruption introduced by the watchers. It copies the Gnostic strategy of using Jesus to promote a message He never taught. The Gospel is not a call to look inward for divine potential. It is a call to the One who is divine. Through Him, humanity receives life, resurrection, restored vocation, membership among the holy ones, and authority in the world to come. The New Age offers a shadow. Christ offers the reality. To further your understanding, consider these Discussion Questions. How does the modern idea of “Christ consciousness” repeat the core deception found in Eden, and what does this reveal about the unchanging nature of spiritual rebellion? In...
Jennifer Roach Lees holds a Master in Divinity as well as a Masters in Counseling Psychology. She is a licensed mental health therapist and lives in Utah. The post Come, Follow Me with FAIR – Psalms 49–51; 61–66; 69–72; 77–78; 85–86 – Jennifer Roach Lees appeared first on FAIR.
Send us Fan MailBig changes are ahead for Jayson Quiñones.In this episode of The FORGE Truth Podcast, Pete Alwinson and Jayson talk candidly about the next chapter in Jayson's life and ministry. Jayson is stepping back from the podcast for a season as he prepares to finish his Master of Divinity and lead his church through a major restart built around a church of house churches model.Jayson explains why a difficult season in ministry forced him to reconsider how church should work, how prayer and trusted mentors helped clarify his direction, and why he believes returning to a more decentralized model of church life can create deeper community, stronger pastoral leadership, and more intentional discipleship.Pete and Jayson also discuss the value of serious theological education, the importance of pastors being both shepherds and students of Scripture, the realities of leading a local church, and why Christians should be praying for their pastors.At the heart of the conversation is a simple challenge for every man: Kingdom men are called to make disciples.
The stories you tell yourself can shape the direction of your life.In Take Back Your Story, we look at how to focus on what's good, give people grace, recognize the progress God has already made in you, and stop letting every thought control the story.But what do you do when the voice in your head just won't stop?Watch to find out.▶SUBSCRIBE: https://www.youtube.com/c/SouthernHillsLV▶Do you know Jesus as your Savior? https://www.southernhillslv.com/the-gospel▶ DONATE: https://pushpay.com/g/southernhills?src=hpp&r=monthly▶ Visit Southern Hills: https://www.southernhillslv.com/▶ Facebook: https://www.facebook.com/southernhillslv▶ Instagram: https://www.instagram.com/southernhillslv/Pastor Josh Teis is the founder and senior pastor of Southern Hills Church in Las Vegas. He has a Masters Degree in Bible Exposition from Pensacola Theological Seminary, and he is a Master of Divinity with Liberty University. He coaches pastors in practical leadership and time management and is a nationally sought-after speaker.
What if making the world a little better didn't require a grand gesture?What if it started with noticing the person standing beside you?In this episode of Casa De Confidence, Julie DeLucca-Collins sits down with author, podcaster, storyteller, and Master of Divinity Kirsten Rudberg for a conversation about spirituality, human connection, storytelling, healing, and finding meaning in the seemingly ordinary moments of life.Kirsten describes herself as a pantheist, believing that everything is sacred and that we live in an intelligent universe with which we can co-create. Her worldview has been shaped by an unconventional childhood spent in Guyana, Pakistan, and the United States, exposing her early to different religions, cultures, foods, traditions, and ways of understanding the world.That curiosity eventually led Kirsten to seminary, despite not identifying with one particular religion.Julie and Kirsten explore what happens when we stop trying to fit spirituality, people, and even ourselves into neat little boxes.They also talk about something remarkably simple that we often underestimate: the power of making another human being feel seen.A compliment to a stranger. Letting someone go ahead of you in line. Buying someone a cup of coffee. Taking the time to listen to a story from someone whose life looks nothing like yours.These "bite-sized blessings" may seem small, but they can create ripples we never get to see.In This EpisodeWhat You'll HearWhat pantheism means to Kirsten and how it shapes her worldviewHow growing up in Guyana and Pakistan influenced her openness to different cultures and beliefsWhy Kirsten pursued a Master of Divinity without subscribing to one particular religionHow storytelling can build empathy between people who disagreeWhy Kirsten calls her podcast a "tithe to the universe"The relationship between trauma, healing, resilience, and how we interact with othersWhy being seen can be one of the greatest gifts we give another personHow living in Santa Fe has influenced Kirsten's spirituality and creativityReconnecting with the land and recognizing our responsibility as stewards rather than simply consumersHow words and everyday interactions can create meaningful changeKirsten's unexpected three-year experience of being supported through house-sittingWhy opening our hearts to strangers might be one small way to change the worldKirsten leaves us with a beautifully simple challenge:Talk to a stranger. Be friendly. Be someone others can talk to. Invite people into your sandbox and have fun.Because sometimes the smallest interaction becomes exactly the blessing someone needed that day.
Shaun McAfee, author and compiler of the Compendium of Eucharistic Miracles, joins the Son Rise Morning Show to share the remarkable story of Abba Daniel, a fourth-century Christian who struggled to believe in the Real Presence of Christ in the Eucharist. The story illustrates a recurring theme in accounts of Eucharistic miracles: God sometimes meets people in the midst of doubt, not because a miracle is necessary for faith, but because of His mercy and desire to draw souls closer to Himself. Shawn and Matt discuss the distinction between what we see—the appearances of bread and wine—and what faith tells us is truly present: the Body, Blood, Soul, and Divinity of Jesus Christ. The conversation is ultimately a reflection on God's patience, mercy, and His continual pursuit of us.Support the show: https://www.sacredheartradio.com/donate-now/See omnystudio.com/listener for privacy information.
Jennifer Roach Lees holds a Master in Divinity as well as a Masters in Counseling Psychology. She is a licensed mental health therapist and lives in Utah. The post Come, Follow Me with FAIR – Psalms 1–2; 8; 19–33; 40; 46 – Jennifer Roach Lees appeared first on FAIR.
Dr. Thema's brother, Pastor, author, and activist Dr. Jamal Bryant joins her to discuss the personal and professional challenges of leadership. He shares his insights on thriving, making mistakes, and evolving. Dr. Bryant explores leadership as something we can learn, study, and grow into. Dr. Jamal Bryant embodies the rare balance of spiritual gifts and practical educational experiences that connects pastoral leadership and discipleship teaching with prophetic preaching and courageous social action. Dr. Bryant is equipped and poised to initiate theological revival, decisive commitment and rededication to the teachings of Jesus the Christ as the foundation for personal living, family stability and community development. Dr. Bryant is not only known as a riveting speaker but has earned a reputation as a social justice activist. Prior to pastoring, he served as the national youth and college director of the NAACP for six years, leading about 70,000 young people worldwide on non-violent campaigns. Dr. Bryant earned his Bachelor's Degree from Morehouse College and a Masters of Divinity from Duke University. He studied at Oxford University in Great Britain and earned a doctorate from The Graduate Theological Foundation. Mixed & Edited by Next Day Podcast info@nextdaypodcast.com
Why 77 lessons why deification why does it matter.
Jennifer Roach Lees holds a Master in Divinity as well as a Masters in Counseling Psychology. She is a licensed mental health therapist and lives in Utah. The post Come, Follow Me with FAIR – Job 1–3; 12–14; 19; 21–24; 38–40; 42 – Jennifer Roach Lees appeared first on FAIR.
Why does God create anything at all? Some say God's love is the motive for creation. Others say that God's motive is glory. Today, I sit down with Sean Luke to consider the glorification position. CreditsHost: R.T. Mullins (PhD, University of St Andrews; Dr. Habil. University of Helsinki) is a lecturer and researcher at the University of Lucerne, and a docent of dogmatics at the University of Helsinki.Guest: Sean Luke (Masters of Divinity, Masters in Theology from Trinity Evangelical Divinity School). Music by Rockandmetal_domination – Raising-questions.rtmullins.comSupport the Show:https://www.patreon.com/user?u=66431474https://ko-fi.com/rtmullins
Relive the metal glory of 1999 when black metal stepped forward with some of the sub-genre's best albums. "title MARDUK Panzer Division Marduk ""Divinity"" AMORPHIS Tuonela" ""Once On Fortunes Throne"" THY PRIMORDIAL At the World of Untrodden Wonder ""Goin' Back To Tuscon"" SUPERSUCKERS The Evil Powers of RNR" ""Our Past Victories"" THY INFERNAL Satan's Wrath ""Police State"" AGNOSTIC FRONT Riot, Riot Upstart" ""Ave Satan"" WAR We Are War ""Spawned To Crush"" IN AETURNUM Forever Blasphemy" ""Piepbomb on Landsdowne"" DROPKICK MURPHYS The Gang's All Here ""Solarfall"" IMMORTAL At the Heart of Winter" ""The Third of Arravivals"" NECROPHOBIC The Third AntiChrist ""Forbidden Zone""THE MISFITS Famous Monsters" ""The Claws of Time"" DARKTHRONE Ravishing Grimness ""Punk Rock Records"" ZEKE Dirty Sanchez" ""Feeding Fatal Fairies"" DEFLESHED Fast Forward ""The Vice of Killing"" SODOM Code Red" "The Way It Goes STATUS QUO Under the Influence"
In today's episode, Claire is joined by Dr. Briana Wong Smoak to discuss the “civilizing mission” associated with French Catholic missionary activity in West Africa through the often-obscured experiences of Indigenous midwives who worked within, alongside, and sometimes beyond the mission of Francis Aupiais. Briana Wong Smoak started at Baylor as a Lecturer in the World Religions area in August 2025, after having previously worked at Phillips Theological Seminary and Wake Forest University School of Divinity. She takes great delight in her role as a teacher, seeking to help students grow as they continue to discern their callings. Briana is passionate about the biblical mandate for justice and encourages her students to live into God's heart for those on the margins. Briana's academic work centers on Christianity in Asia, Africa, and Latin America, and how Christians in the West might be able to learn more about following Jesus by listening to the voices of those from other parts of the world.
Send us Fan MailRegister your free place for the live online meditation and Q&A with Babaji: https://www.shivarudrabalayogi.org/online-satsang The Ultimate Truth | In Quest of Truth - Babaji Q&A, No. 280Recorded on 6 June 2026 with worldwide participants.0:00 Intro0:08 The Ultimate Truth, beyond the appearance of the universe7:19 The imagination must be within the Truth of Existence, but it is also away from the Truth; is that not a contradiction?14:46 Is imagination itself the problem, or is it because we get involved with it, that it becomes a problem?19:45 Should we avoid thinking that we are the creator of our thoughts?22:06 We can call the Truth neither 'something' nor 'nothing' but Babaji has said, 'It is there'?30:03 Babaji has said that a separate world exists within our mind. What is the universe that is there outside our mind?34:14 Babaji has said that science is not wrong, but scientists can be wrong. Is there a science underlying all of creation and the Truth itself?37:23 How did the ancient sages know how to realise the Ultimate Truth?40:30 At the level of Parabrahman, are the supreme consciousness and supreme energy are also imaginations?41:52 What is the relationship between attention and imagination?42:31 How is it that we can concentrate in between the eyebrows in meditation?43:48 Where does the idea that we are all made of the same material come from?45:30 When we are completely quiet, how does the Supreme Consciousness communicate with the individual imagination?48:22 If everybody has come to play a role in this world, is it the soul's plan or the Divinity's plan?50:11 When people make wrong choices in their life, is that their pre-birth soul's plan?50:48 After this lifetime, does the soul think that I have accomplished what I wanted to do, even though it was wrong?51:32 When I am sitting for long in meditation, my head drops and interrupts my meditation.52:15 If consistent meditation can lead us to samadhi, then what is the purpose of Tapas?53:19 If the Self is non-dual and non-duality is the reality, then what is the point of anything anyway?54:27 When something arises in the mind, how to not get involved in it again?55:26 It seems challenging to quieten the mind.56:12 Innumerable thoughts and concerns are in the mind - would it be necessary to come out of the complexity of the external world to achieve samadhi?58:50 Difficult to stay in a community when practicing disciplined sadhana.___Website: http://www.srby.orgFacebook: https://www.facebook.com/shivarudrabalayogiTwitter: https://twitter.com/SRBYmissionInstagram: https://www.instagram.com/shivarudrabalayogi/Register your free place for the live online meditation and Q&A with Babaji: https://www.shivarudrabalayogi.org/en/online-satsang Website: http://www.srby.orgFacebook: https://www.facebook.com/shivarudrabalayogiTwitter: https://twitter.com/SRBYmissionInstagram: https://www.instagram.com/shivarudrabalayogi/
In this tribute episode of "About Progress," I honor the legacy of my dear friend Carol Lynn Pearson. Her life spanned 86 years, during which she was a celebrated poet, playwright, and activist, prominently championing marginalized voices in the LGBTQ+ community within the LDS faith. Reflecting on our friendship, a lingering regret remains with me: the times I allowed life's challenges to pull me away from keeping in touch with her. Despite this, Carol Lynn's unwavering forgiveness and wisdom continue to inspire me every day. I invite you to join me in celebrating her rich life and enduring impact as I share personal anecdotes and sing her song "I'll Walk With You," a testament to the love and companionship she so fervently embodied. Article on Carol Lynn First episode with Carol Lynn, “How to Evolve Alongside Your Gifts.” Snag your ticket for About Progress LIVE Preorder Sticky Habits book today! Join the Book Launch Committee for behind-the-scenes and first peeks at all things book. Join the Supporters Club to keep About Progress around for good. Go to Quince for free shipping on your order and 365-day returns. Learn more about your ad choices. Visit megaphone.fm/adchoices
The Great Rosary Campaign is an ongoing prayer and penance campaign for the conversion and strengthening of both Catholic and non-Catholic leaders.For this week's Great Rosary Campaign, let us pray for the conversion of billionaire venture capitalist and entrepreneur behind Pay Pal, Palantir, etc., Peter Thiel.The SUGGESTED PENANCE this week is a Holy Hour before the Blessed Sacrament, the Body, Blood, Soul, and Divinity of Our Lord in the Holy Eucharist.In these dark times, we must fight evil with the most powerful weapons we have. The Rosary is foremost among them. Join the Great Rosary Campaign today at: www.GreatRosaryCampaign.com.Countless Saints and Popes have told us that the Rosary is incredibly powerful for three things in particular:Keeping the FaithMoral renovationConversions of non-CatholicsThe Great Rosary Campaign is also based on several biblical themes and principles.First, PRAY FOR OUR BRETHREN. “Pray for one another…” (Jas. 5:16). “So then, as we have opportunity, let us do good to all men, and especially to those who are of the household of faith" (Gal. 6:10).Second, PRAY FOR OUR ENEMIES. “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.' But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven" (Matt. 5:43-44).Third, PRAY FOR ALL MEN, PARTICULARLY LEADERS AND THOSE IN AUTHORITY. “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, or kings and all who are in high positions…” (1 Tim. 2:1-2).Fourth, GOING INTO BATTLE WITH THE ARK. When the ancient Israelites came to Jericho, God didn't tell them to besiege the city. Instead, He told them to march around it with the Ark of the Covenant seven times, and on the seventh the walls would fall. We will now "march" in prayer for seven days with the New Ark of the Covenant, Our Lady, through the Rosary. We pray in hope that on the seventh day, a day especially devoted to Our Lady (Saturday), extraordinary graces of conversion will be given to those we are praying for.Fifth, EVANGELISM AND APOLOGETICS = LOVE + ARGUMENTS + PRAYER + PENANCE. Ultimately it is God who reveals Himself to a soul, and empowers them to say "yes" to Him by His grace. He chooses to use us, but He does not have to. We must remember that as we evangelize and defend the Faith, our arguments will be fruitless unless informed by love (charity), and reinforced by prayer and penance.Sixth, RETURNING GOOD FOR EVIL. “Do not return evil for evil, or reviling for reviling; but on the contrary bless, for to this you have been called, that you may obtain a blessing" (1 Pet. 3:9).Sign up to take part in the Great Rosary Campaign today: www.GreatRosaryCampaign.com
There are many directions we can go with the readings this Sunday. Finding God in the silence is the one that stands out most to me. Elijah experienced God's presence on Mount Horeb in a “tiny whispering voice.” When Jesus dismissed the crowds that he had just fed with bread and fish and sent his disciples away in their boat, he stayed behind on the mountain, alone with God in the silence. When Peter had his attention on Jesus, the waves and wind receded into the background, and he was able to step out in faith onto the water. And when Jesus calmed the seas and joined his disciples in the boat, those twelve men, experiencing the sudden silence, realized who Jesus really was and “did him homage, saying, “Truly, you are the Son of God.” God waits for us in the silence. God knows exactly what we need at this moment and desires to give it to us. When we shift our attention from the many distractions that surround us, God's gentle voice speaks to our hearts. Poets understand this better than most. I think the Carmelite nun, Jessica Powers, says it best: The Garments of GodGod sits on a chair of darkness in my soul. He is God alone, supreme in His majesty. I sit at His feet, a child in the dark beside Him; my joy is aware of His glance and my sorrow is tempted to nest on the thought that His face is turned from me. He is clothed in the robes of His mercy, voluminous garments– not velvet or silk and affable to the touch, but fabric strong for a frantic hand to clutch, and I hold to it fast with the fingers of my will. Here is my cry of faith, my deep avowal to the Divinity that I am but dust. Here is the loud profession of my trust. I need not go abroad to the hills of speech or the hinterlands of music for a crier to walk in my soul where all is still. I have this potent prayer through good or ill: here in the dark I clutch the garments of God. Jessica Powers
If you want to truly know Jesus, the raising of Lazarus is one of the best places to start. In one story, Jesus shows the depth and pain of humanity and the majesty and power of Divinity. What does it mean for Jesus to be the resurrection and the life?
https://joypedersen.com/joy-pedersen/Dr. Joy Pedersen is a spiritual healer, coach, author, speaker, and founder of Joy of Spirituality and Express Success LLC. A Doctor of Divinity, Licensed Spiritual Healer, and Certified Spiritual Health Coach, she helps individuals and businesses identify and clear hidden energetic, subconscious, and spiritual obstacles that can impact success, relationships, health, and overall well-being.Before entering the field of spiritual healing, Joy worked in television publicity at Paramount Studios and later built successful businesses of her own. Today, she combines practical life experience with decades of spiritual insight to help people achieve greater clarity, alignment, and fulfillment. Through private sessions, group programs, speaking engagements, books, podcasts, and online communities, Joy empowers others to reconnect with their inner wisdom and create lives they truly love.
Sponsors: Mending the Fracturing Church (https://www.bloomsbury.com/us/mending-the-fracturing-church-9798881806651/); Gardner-Webb University School of Divinity (www.gardner-webb.edu); Baptist Seminary of Kentucky (www.bsk.edu); Baylor's Garland School of Social Work; The Community Transformation Center at Palm Beach Atlantic University (www.pbactc.org); The Center for Congregational Health (healthychurch.org); The Baptist House of Studies at Union Presbyterian Seminary (www.upsem.edu/); Karis Parenting (karisparenting.com); Faith X (https://faithx.net). Join the listener community at www.classy.org/campaign/podcast-…r-support/c251116. Music from HookSounds.com.
Send us Fan MailThis episode discusses the difference between what is real and what is not. The Real Alternative is not of this world. The chaos and conflict of this world are made here; they are not real, and they do not exist in the Kingdom of God. Since we are all living within the kingdom, it makes sense that this world is an illusion outside of the kingdom within. NamasteThanks for listeningemail: trifectanow3@gmail.comLove Always, DenyseIf you want to and can support my mission to spread this message, please do. You can contribute to Denyse Wigglesworth by clicking my name; it takes you to BuyMeACoffee.com. Any donations are welcome, greatly appreciated, and most gratefully received.
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Vince Fakhoury Horn speakswith Rima Vesely-Flad about The Fire Inside: The Dharma of James Baldwin and Audre Lorde—the silence she found in her own Buddhist community when she began writing about Palestine, Baldwin and Lorde's distinction between hatred that corrodes and rage that comes from the examined life, and the question they keep returning to: how to feel it all without causing more harm.Vince Horn: So, Rima, great to see you.I've been really loving getting to know you as a person and also your work. I've been reading your book. Unfortunately, I also spilled water on my copy, so it is a little... If you see me struggling to flip through the pages, that's ‘cause we had a bit of an accident here. But I've really enjoyed reading your work. Can't wait to get into it with you. Thank you so much for your time.Rima Vesely-Flad: Yeah. Thank you, Vince. It's been great to get to know you, too. We're so close. Amazing. Amazing.Vince Horn: Yes, and it's amazing as adults, we can carve out the time to hang out. So that's sometimes the hardest part. I feel like being in middle age is, like, making time to spend with cool people, so appreciate your time.Rima Vesely-Flad: Me too.Vince Horn: So let's talk about your new book. This is The Fire Inside: The Dharma of James Baldwin and Audre Lorde. Of course, before reading this book, I was familiar with you and your work. But it really struck me that you were writing in this book, like from the very beginning, you're writing about Palestine and Israel, which is not something I see many Buddhists really writing about or talking about in America.So it stands out just the fact that you're even talking about this subject. And then on top of that, you're bringing to bear these beautiful Dharma teachings and wisdom teachings from the Black tradition of James Baldwin and Audre Lorde, bringing them to bear on this topic in the first chapter of the book, which I thought was quite courageous.And I really appreciate it, you know, as someone who has Palestinian family members and people in the West Bank I care about. So just on a personal level, really am grateful that you centered this in your writing. And I thought maybe we could start with that first chapter if you're up for it.Rima Vesely-Flad: Absolutely. It was actually the very last chapter I wrote. I wrote this book of course over several years, but as I was concluding in real time, the genocide was taking place, and I just found myself absolutely in a state of grief and rage and was really politically active around it in ways that I hadn't been in quite some time.Like feeling very pushed to speak out and to contact the Biden administration and representatives, people here in North Carolina who might or might not speak in Congress, and just found that I needed ways to speak out, and this is my community. The people who self-identify as Buddhist claim these traditions, these lineages, these practices, these schools of thought, and yet there was so much silence, and I felt really compelled to speak into that silence. And I know that's something that you feel and understand in a deep way. And then also, I'm not by any stretch the first Black activist or academic or thought leader to make the connections between oppression of people of African descent whose ancestors were enslaved and people who are in a state of survival as their land is being taken in real time. So all of those connections were very present, and yet in the Buddhist world, there was so much silence, so much evasion or even erasure of what's taking place. And it felt like it wasn't separate from my practice, and I had to speak.Even though at the time I hadn't even visited the West Bank. I since have, but at the time I was thinking and writing and observing and feeling from afar.Vince Horn: Yeah. Okay. I didn't realize you'd gone to the West Bank. Wow, we'll have to talk about that sometime. Yeah, there's early on in the book, there's a quote here that's really echoing what you just shared.I thought I'd share this ‘cause it really moved me quite a bit. You said, “I, like many Black Americans, like Southwest Asian and North African Buddhists, observe that violent oppression of Palestinians can never bring safety and security to Jewish Israelis. And as a Buddhist practitioner, it's important for me to speak out against the violence sanctioned by my government, my tax dollars.The policies of the US government do not represent my commitments. I'm horrified by the massacres in Gaza day after day, by the constant terrorizing of Palestinians in the West Bank. I think daily of Baldwin's words, ‘You don't know what's happening on the other side of the wall because you don't want to know.'”Rima Vesely-Flad: Wow. Even just hearing Baldwin's words in that context again, it really brings me chills. And so prescient, right? So prescient in terms of just anticipating how much more extensive... At the time actually that Baldwin visited, there wasn't a formal occupation, although there was theft of land. But this— that was 1961, and then the wall— right now the walls, the checkpoints, the just sheer magnitude of aggression and violence. Like Baldwin anticipated that, and then the myopia in Israel and in the United States.Vince Horn: Yeah. I think at the same time though as I read through your writing on this, I was really also struck that you're really trying to hold multiple realities here at once.You know, both holding the suffering of the Palestinians and the apartheid state that you're describing. At the same time, you have a lot of, as I do, Jewish friends and people that you care about who may not be able to hold that reality in the same way or who are struggling to in some cases. Who...and you treat that with real compassion I think in your writing and in your words. As I try to, you know, my best. And it's, of course, important to differentiate between Jewish identity and Israeli identity, which is often, you know, merged intentionally by the State of Israel.And for many people it's the way they're inculturated. It seems like that was kind of an unconscious merger in a lot of folks' identity. At least I've noticed that with close friends and even students in the last few years where we've had conversations around this. There's been real tension.And anyway, I appreciate that you're holding it with compassion, both realities here, not trying to sort of demonize Israelis or Jewish people. And really being aware of the antisemitism that this whole issue is also bringing about. Or it's... I'm not sure if it's bringing about or giving excuse to people to be bigoted.So I think it's cool the way that you're trying to weave those different things. And I guess I'm curious if you could say a bit about how you're taking that approach or why that's important to you.Rima Vesely-Flad: Yes. I start off the book talking about a relationship I had with a, I would say a mama bear, a mother figure who claimed herself, who self-identified as my godmother, and she was born in France to a very well-known filmmaker who had the opportunity for asylum in the United States, and he and his wife were granted this opportunity to flee, but were told they couldn't take their daughter, who was my godmother Via–Vince Horn: Wow.Rima Vesely-Flad: –was sent to a convent in France. So a Jewish girl sent to a Catholic institution, and she was blamed for the war and has suffered horrific antisemitic abuse. And it scarred her indefinitely. When she came to the United States, she took off the first part of her name, just called herself Via.She died of cancer many years later, and the wounds of that period were still quite evident at the time. I just remember, I have such extraordinary memories of her and what she suffered. And so part of my compassion and empathy, which is real, is that this nation state we call Israel was founded as ostensibly a refuge for people like Via and her parents.And this is a nation state founded upon theft of land. And what it meant practically is that 750,000 Palestinians were driven from their ancestral lands, and they and their descendants still to date live in refugee camps, which I was able to visit when I went to the West Bank. These are no longer tents.They're now concrete buildings, but stacked very high, very crowded, very narrow passages for walking, no play space for children. One of the refugee camps I visited in Bethlehem has an entryway that consists of keys welded into an arc, and these are the keys for return. People still possess the keys to their homes they were driven from 75 years ago. So to recognize the terror that took place during the Holocaust in Europe, and then to recognize the consequent suffering that was inflicted upon Palestinians, I think is not simple. Yes, safety, but one thing Baldwin says that stays with me over and over is that Palestinians should not pay for the sins of Europeans.Europeans committed the genocide, the Holocaust, and Palestinians should not have had to pay for that and should not have been driven from their lands to establish what is supposed to be a state of safety. And yet the atrocities being committed by this government and other governments, not saying that this very right-wing government is the only government that has committed atrocities against Palestinians. To say that this is a state of safety for people whose ancestors were exposed to the horrors of the Holocaust is, I think, to be very myopic, very limited. And part of what I'm trying to wrestle with is such deep confusion, like a deep state of confusion of how, if your ancestors have experienced the Holocaust, could you inflict this upon another peoples?So that's some of what I wrestle with in this first chapter is just like—Vince Horn: Yes.Rima Vesely-Flad: —what? And I'm not the only one. Like Ta-Nehisi Coates starts off his book talking about the— the book is called The Message. And he starts off his book saying like, “I just don't get it.” And I feel that too. I just don't get it. But then also, I don't understand this claim to sacred land, and that's part of what's happening with the atrocities in the West Bank in real time. And you know, all of us know it has escalated dramatically in the past few weeks.Vince Horn: Yes.Rima Vesely-Flad: Like even worse than when I was there. And when I was there, that's when the farmers during harvest, the Palestinian farmers during the olive harvest were being terrorized.Vince Horn: Yes.Rima Vesely-Flad: Including many Jewish activists, similarly from the United States and from Israel were being terrorized, all of them. Everyone who was in the fields trying to harvest the olives.Vince Horn: Right.Rima Vesely-Flad: That was happening in October, but now it has escalated dramatically in a city called Nablus and its surrounds.Vince Horn: Yes.Rima Vesely-Flad: I actually went to Nablus. That was one of the places we spent some time.Vince Horn: Yeah. That's where my cousin is based. So yes. Oh, yeah. And I've heard that as well from her. So that's, in recent, like week or two, her house was broken into by the IDF and they destroyed one of the walls and were calling out for someone who they have no idea who it is.Yeah. And just, you know, like that's becoming more just kind of more standard. Like that's just happening all over the place. Yeah.Rima Vesely-Flad: It's becoming normalized.Vince Horn: Normalized, yeah, exactly.Rima Vesely-Flad: That aggression. Yes, so much. And one of the things I just sat with when I went, you know, I was in Jerusalem initially.There is coexistence. It's, you know, people are not separate. They are coexisting in real time. And yet, when I went to the West Bank and, you know, it's like I just don't understand. Jewish refugees were given 51% of the land by initially Britain and the United Nations then in 1948, 1947, 1948.Drove out Palestinians from their ancestral villages into refugee camps. Why do they want more? And one of the things I realized is that the West Bank consists or has many holy sites, both for Palestinians who practice Islam and for Jewish peoples who see these sites also as their holy sites. So I was based in a city called Al-Halil, and there's a mosque there that's called the Tomb of the Patriarchs, and that is one of the holy sites also for Jewish practitioners, people who are adherents.They have built settlements on top of Palestinian buildings, especially in the old village. So I saw all of this actually arrive just as there was an incursion of young people from these settlements into the city of Al-Khalil, which is also called Hebron. In any case, that claim to holy space in the sense, the idea, the narrative that God gave it to a certain peoples who are chosen and therefore all of the land is theirs, something I don't understand. And I have some real hatred— with regards to the atrocities taking place. And I feel that part of my practice is to really own that and feel that in my body, and then to work with it in such a way that it doesn't come out and get directed towards people.But I can feel that. And so part of what it means for me to claim these practices, like you, I'm in the Insight Diaspora, so we likely know many of the same practices. But part of it is working effectively with the body so much so that it's not targeted, it doesn't come out in random ways and cause further harm.But it's a hard practice, and some of what you see in that chapter or read is that muscle being flexed of like, how do I feel without it coming out in a way that causes harm? That is part of the wrestling. That is part of the practice.Vince Horn: Yes. And it's one that I noticed, like in my own training, I didn't get a lot of tools for that in the insight tradition because hatred was sort of like something we're trying to transcend or, you know, like notice and then counteract.That was usually the frame around hatred. It wasn't something like you can actually feel this anger and really feel rage. Like although sometimes people would, I think, give lip service to that, it never felt to me like a culture where people were actually doing that.And so I was just sort of repressing all this rage and sort of like carrying on. And now I realize that the wisdom of what you're saying is like, if you repressed all that rage it goes inward, it goes outward. It is not constructive. It's not generative. It's not healing. It's just kind of like a time bomb ticking.Rima Vesely-Flad: Yeah I think that's so wise. It causes anxiety and depression. It needs a place to land, and part of what I think we're meant to do with this work is cultivate that place to land, but do it in a way that's skillful so that we're not creating more harm. And I don't think that... is harmful, but I think it, when it's not effectively worked with, it does come out sideways, and then it can inadvertently or maybe—Vince Horn: Intentionally even.Rima Vesely-Flad: —intentionally create that. But I think part of it also is recognizing it, giving it space to be named—Vince Horn: Yes.Rima Vesely-Flad: —and legitimizing it. Like, it is a just rage. And hatred— actually Baldwin and Lorde both talk about hatred as corrosive. They talk about how it does actually impact us in ways that are not useful, and it does need to be worked with skillfully.But rage, they both say, comes from the examined life. It comes from legitimate and clear observation of patterns of oppression taking place and experienced in real time. And so that's energy that can be used, that can be directed in fruitful ways. And I think that distinction is really important, and it did inform my own experience of hatred.Of like, “Oh, it's here. How do I work with it in a way that doesn't corrode my spirit or it doesn't corrode relationships that matter to me?”Vince Horn: Yeah. I love what you're saying there. It seems like conflating hatred and rage would be one mistake there, to think like, “Oh, I shouldn't be experiencing this anger or this rage because somehow it's a sign that I'm, like, in this corrosive state of hatred.”But like, oh, it's real, and it's arising in response to something real. Like, I had never seen this quote from James Baldwin about how being a Black American means living with rage all the time everywhere, and that hit me so hard. I'm like, yeah, that's what it feels like as a Palestinian right now. I feel that and have always felt that.I didn't know that's what I was feeling for so many decades. But now that it's out in the open and it's like, oh yeah, like it's just this constant sense of rage at being constantly policed. You know, having your tone of voice policed, your words. Not being able to be a certain kind of emotive or, you know, loud.Like, all these things that are culturally, like what I grew up with. This was like the way that our family was. Like, it's not okay in this larger kind of white culture to display these kinds of things. And so you just like, you gotta tamp it down.Rima Vesely-Flad: And, you know, Foucault would say we learn to police ourselves to discipline ourselves. And I think part of our work then, in terms of recovery, is to name the ways that we self-oppress.Vince Horn: Yes.Rima Vesely-Flad: I would say that's a huge, huge part of my practice, ongoing.Vince Horn: Yes. That makes so much sense because it is, like you're saying, it's internalized.Like, I— yeah, it's like I only need to get a few social signals before I start to realize, ‘cause I'm a socially intelligent being, like we all are. Like, oh, like, this is not okay. And if I continue to do this, there's gonna be kind of repercussions. And I think the bravery and the courage to do it anyway, and to deal with those repercussions, like, that seems to be where your work lives here, and it's a hard place to live.Rima Vesely-Flad: It is hard, yes. I mean, one of the things I also talk about in this book more broadly is that I grew up in a family where I wasn't wanted. My birth was not welcome, and that was something I knew from a very early age. So I learned to adapt. I learned all of these ways of trying to be wanted, trying to be claimed, being exceptional.Vince Horn: Yes.Rima Vesely-Flad: So the idea that I would self-exile is, like, anathema. And that's where I start talking. And part of the way I use Audre Lorde's work in this first chapter in particular is to say, she calls us out, saying, “We must speak remembering we were never meant to survive.” But for me to speak in ways that might be confrontational or perceived as offensive is a very hard edge.But to self-silence is also to betray myself and my people. And that's the edge, right? To speak and to risk exile for someone like me, who has been exiled just because of the way I appeared in the world with dark skin, dark eyes, dark hair, curly hair. And then also to adapt in so many ways that I recognize a level of self-betrayal or a betrayal of the people to whom I'm accountable.And I do consider my people are people of African descent who have been oppressed because of their embodiment in this particular context, which has shunned people of African descent as unworthy, as less intelligent. Has seen a kind of embodiment as inferior. We come up against that. I came up against that in my own family.Vince Horn: Yes.Rima Vesely-Flad: It's a hard edge, and I think part of the work is to actually not be so alone, to find our people, to find people with whom we feel mirrored. That's also hard work, but it has come over time. I have found community, and that matters. And I think part of this work of sangha, which I think in our lineage is not so prioritized—Vince Horn: Right.Rima Vesely-Flad: —but if we take it on intentionally, we can truly honor it as one of the three jewels. Part of our work is really investing in sangha, even when it feels scary or even when it feels like, wow, I have to be held accountable for things that I say that might actually really harm somebody else. But to keep doing that work and to ask for that feedback and that accountability.Vince Horn: Yeah, that strikes me as so true, and I understand why sangha isn't prioritized when you have such an individualistic kind of culture of, you know, meditative achievement and self-work. It's like, oh yeah, well, of course if we're all just focusing on ourselves together, we're not gonna be focused on the bonds that connect us.And yeah, I found that to be a limitation really for many years now in that community. And sort of what drove me to like explore relational practices and other things that felt like they kind of help soften those boundaries and begin to kind of get a felt sense for like what interbeing feels like in real time.It's like this is what it actually is like to be connected to someone or to disconnect or to lose myself in someone else's perspective. I guess I wanted to honor too that like you're talking about all the reasons that one could not speak out even if there's injustice and one wants to speak out on behalf of people they care about and are identified with.That on top of the racial dimension of this, there's also imagine the gendered dimension of this for you as well. Like I see with my wife and other women I know who are raised in a more kind of gendered female way. Like it's just speaking up in general is hard to do. Or it's not something that's encouraged or, you know, people don't have...they're not offered that same level of training often when they're in a female body. So I guess I'm curious like is that also part of what you've had to work with in addition to the racial dimension of this?Rima Vesely-Flad: That's a really good question. I think initially, yes.Like, I was raised to watch and serve and people please. And that's how I got my goods, as my therapist would say. Like, I felt wanted when I—Vince Horn: Right.Rima Vesely-Flad: —gave people what they wanted, and I think that is a very, very gendered experience. I cleaned the house at an early age. I took care of my younger brother.I was with a single mother who worked a lot, so I held things together in the family home. And yes, I think that is a highly gendered experience that I've carried into adulthood. I think I have patterns that I'm still trying to work with around serving and adapting, people pleasing and what have you.I do also feel like there's some corrective, if you will, by becoming an academic. I think in my line of work, having jumped through a thousand hoops, I did three master's degrees, I did a PhD, I learned how to cite research and ask questions and back up and demonstrate. You see it in this book, right?Actually, the book initially was an academic book where I just took on Baldwin and Lorde and tried to show how they illuminate these incredibly important and timeless teachings that we now associate with Buddhism or call Buddhist. And I had a friend and a mentor, Ruth King, say, “Actually, we need your practice in this book.We need this to not just be through the third person, but we actually need your voice in this book,” which was really important and also incredibly hard. But part of why I felt I could take it on is that I was in a world in which I was expected to speak and facilitate, and I think there was a training not necessarily in the broader environment to which you're pointing, but in an academic environment where standing up and giving a talk or a lecture or doing Q&A on the spot was something I learned how to do.So in that way, I think there's more of a sense of, oh, I have this. I can do this. And that feels more, I would say, naturalized, for lack of a better word, just because it's been two decades of doing this so explicitly. And I've loved the academy, you know, being with people who read thick books.And I'm the kind of person, I'll walk into a store and I'll look at the endnotes before I look at the introduction, just ‘cause I wanna know who's cited and, you know, what research are they relying on? And like, who has informed this work? That matters to me even more so than the title or even the introduction.I wanna just know who, what school of thought is this author drawing upon. And I love being with people who also operate in that way. And I have this funny story of being a consultant for a book project for a friend of mine, and we were all taken out to Portland. It was my first time in Portland, and you know, beautiful city.And we hung out and talked and conversed and worked through these chapters, and then we sat in the hot tub and discussed Foucault. And, you know, it's just so, for me, natural to be in an environment where something like that is really fun. And that is, I think, a part of learning how to speak. I think the harder part, and this goes back to the gender question, is having been a Black girl in a white family and trying to figure out how to survive in such hostility.So yes, I do think that's both racialized and gendered kind of experience.Vince Horn: Yeah. Okay. Yeah, makes sense. I hadn't considered the training in academia would be such a sharp training. But it makes sense, yeah, that you'd sort of be expected to be able to receive critique and offer it and speak and debate.Yeah, that... I could see that both being kind of traumatizing and a very good training at the same time.Yeah. I appreciate it so much that you did bring your story into this book as well, because I feel like at least for me as a reader, it gives me something personally to connect with where I can sort of see, like, how the universal becomes personal, you know, in a way. Where it's like all these things that you're describing, and Baldwin and Lorde are describing, like, they make sense to me and I understand it.But then when you describe, you know, your experience of coming up with your grandparents and the specific ways, like not having your picture hanging up with the rest of your cousins, for instance. Like, that specific experience and the way that you shared it just made... It made all of the abstract universal stuff real for me in a way, you know, that I think it sticks with me, and it's like it lands in my heart, you know, in a way that is transformative.So I suspect that's probably true for others as well. So thank you for sharing that.Rima Vesely-Flad: Yeah, I would say that was hard in a way that academic citations and reading for ideas, making arguments is not so hard. Like, it actually comes very naturally. But the harder work of communicating the harm that was done and how I received it, and certainly because I was raised knowing them, my grandparents' rejection of me based on my skin color in particular was, it was deeply traumatizing, and I still work with some of my patterns of adapting, ways that still do not serve me.And then too, and this is something I'm more present with, is my experience of being abandoned by my father. Actually, yesterday was his birthday, August 2nd, also James Baldwin's birthday, and I found myself honoring James Baldwin, and having a really hard time honoring my father, who I had not seen at the time that he passed away for more than 40 years. And I also feel that, and the disconnection not just from him, but also my lineage. And a big part of this book is actually not attempting to reconcile with my grandparents or the members of my family that are still very overtly racist, and there are many, but actually to find my father's people and to cultivate a sense of lineage and belonging through my father's people who came from the Mississippi Delta.My grandmother moved north during the Great Migration, and I am in touch with those family members who descended from her. She's now deceased, but, and my father is also deceased. But to have some sense of connection and being claimed, to have visited the graves of my great-grandparents, in a certain way it's not full circle, but it is a sense of return, and by that I mean return to ancestors, biological ancestors who I now know the names of and have a place to go and now developing relationships with in terms of a broader family system. And those are folks who have claimed me.I, about a month ago, maybe just about three weeks ago, got to talk to the matriarch of my father's family, one of, uh, his youngest... Uh, not my father, I'm sorry. My great-grandparents, their lineage. I was able to speak to one of their youngest daughters, my great-aunt who turned 100 last December.Vince Horn: Wow.Rima Vesely-Flad: Who's now about 100 and a half, and I just think, wow, how amazing to have met her. That she knows my name, that I had some time with her, that she still wants to speak to me on the phone. That she sees me as a way to connect to her sister, my grandmother, who's, as mentioned, deceased. Sometimes I think that healing process is not attempting to reconcile with the people who have denied or rejected your existence, but to find people who claim you and who want to be part of you.I think that also speaks to this broader political environment. It's not about getting accepted by the people who have ideas of your inferiority. It's not about proving that you are, in fact, worthy of X, Y, and Z, but it's actually about claiming and developing and cultivating your own spaces. And I'll say this in a personal way, not so much about being accepted by a dominant white culture community, as much as cultivating the spaces that do feel supportive, in which I am mirrored.And I feel like both Audre Lorde and James Baldwin were oriented that way as well. Like Audre Lorde was part of the second generation women's movement, and they weren't, like, trying to fit into some stereotype of women. They created their own communities, and they had relationships with one another. She was a self-defined lesbian, and was with a community of women who honored their own sexuality and their gender, and who sought a kind of alternative to the broader dominant culture. I think that is so important. And Baldwin, as a gay man too, was oriented towards honoring his own sexuality and creating communities that essentially I don't want to use the word affirmed in, like, a tidy way, but just said, like, all of you, every part of you is welcome here.Vince Horn: Yes.Rima Vesely-Flad: And so I do think that is incumbent upon us as well, not to look for acceptance, not to be claimed, but rather to invest in communities that we want to be part of.Vince Horn: Yeah. So it's like you're getting your belonging needs met by creating or finding the kind of community that you can be yourself there and not have to be constantly seeking external validation from a culture that's not going to validate you, or probably not for the next few decades at least. Rima Vesely-Flad: We could even say that within our insight lineages.Vince Horn: Yeah, absolutely. I guess that's the need for diasporas is rooted there. You know, finding... I remember the early community of people I hung out with were mostly people that were unabashedly interested in, like, mastering the states and stages of the path, which is a weird thing to say now ‘cause that's not where I am at all.But yeah, it was like a subculture of people who were like, “Yeah, we're really interested in hardcore meditation.” And that wasn't the scene in the insight tradition. It was more like healing and kind of long-term retreat. So yeah, I can absolutely relate to what you're saying. I'm curious to go back a little to the part of the book where you talk about karma.Because this is, I think this is an area where I've always struggled with early Buddhist teachings. And I remember the first class I took at Naropa on the first turning with Judith Simmer-Brown. We really explored karma in depth there, and it became clear to me, like the early Buddhist vision of karma was very individualistic.It was like you are the cause of— it was primarily putting everything back onto the individual. So I thought it was interesting when you're trying to bridge that with collective understanding of karma as well, and seemed like you're trying to hold both the individual and collective perspectives together, like not kind of falling into one or the other.But I always found early Buddhism was like collapsed straight into the individual perspective. So I'm curious, like how do you work with... Is that true from your point of view and from, you know, your scholarship? And like how do you then work with a tradition that seems to be, I don't know, hyper individualistic when there are also deep teachings on interdependence and interbeing you can find in the tradition as well, though I haven't found them as prominently in the early Buddhist tradition.Rima Vesely-Flad: I think that's true. I mean, the sutta that I rely on at the beginning of the chapter, which I can put into the chat if that's helpful, is one of the few that explicitly says, oh, and there are other causes and conditions for suffering, and I actually, I'll read that.Vince Horn: That's cool. So it is there.Rima Vesely-Flad: Yeah. It's, so it's an early Buddhist teaching or sutta, the Moliyasivaka Sutta, and it says, “Bile, phlegm, and also wind.” So our bodies, what's around us, “imbalance and climate too—”Vince Horn: Wow.Rima Vesely-Flad: —”carelessness and assault, with karma result as the eighth.”And it's saying these are all reasons for suffering. But it's true. It's one of the few suttas that explicitly acknowledges causes and conditions as sources of suffering. Where I delve into collective karma is, it's true, I found it less in early Buddhism, more in Mahayana Buddhism, the focus on language actually.The fact that we come of age as very small beings and learn language, and our language is collective. We are learning certain meanings along with certain phrases, and that is collectively formed, and that is a part of our thoughts. That is something that a number of scholars within the Mahayana Buddhist lineage talk about in many very complex texts over actually several centuries.So it is to say that we find that less in early Buddhism, but we do find that, and it's with that analysis in mind that I talk about the fact that we are shaped by the collective, and also that we have agency.Some of the gleanings I have towards how we might employ karma in a very constructive way come from postmodern thinkers who claim Buddhism, but who are also broadly read with thinkers such as Marx, thinkers such as Foucault, and, you know, people who are making connections in ways that, of course, are very far removed from early Buddhism.But one of the things that is drawn out by now a wide range of postmodern Buddhist scholars, so people who both practice Buddhism and are scholars of Buddhist teachings, is that we have agency. We're not simply beholden to actions of the past or even the collective, that we actually can practice and cultivate our thoughts, cultivate our words, cultivate our actions in a way that allows us to break free of patterns that are harmful or do not serve us. So that's where I go with that chapter on karma.Vince Horn: Yeah.Rima Vesely-Flad: Wanting to say we inherit so much, and we do. We inherit language. We also inherit culture. We inherit ways of thinking, and it's hard to see that because we swim in the waters even as we are inheriting them, yet there is some capacity for agency.Vince Horn: Yes.Rima Vesely-Flad: And that is what we can do. And maybe that's the emphasis in early Buddhism, is that we can work on our minds. We can free our minds from these oppressive patterns.Vince Horn: Yes. Yeah, and that makes so much sense in the context of, like, Indian caste system and the emergence of this, like, other way of living that's kind of outside of that caste system.I mean, it seems like such a powerful move to claim agency when you're in a culture that's, like, so determined by birth and status.Rima Vesely-Flad: Yes.Vince Horn: And then now, but in 21st century America, it feels like in some ways that view prevents moving forward to me with some of the deep learnings that the postmodern theorists have offered us over the last decades, you know, around the way that power gets calcified and ossified in systems, you know, that we're embedded in, in cultures that we are raised in.You know, having grown up here in the rural South, you know, this is a lot of what I've reflected on when it's come to reading works like yours and looking at racialization. Is like how I can't separate myself out from the place that I came up in. And I can see even with a Palestinian mixed racial household, like I was in a sea of white Southern Baptist Christians mostly.And, like, it had a huge effect on the way I talked and the things I thought were acceptable to say or to think. And, you know, I can even see the ways that I was always... I was trying to bridge the gaps with folks who are different because my grandfather moved into the part of town where the only Black folks in the entire county lived.There were two students in my high school who were Black. They were both... We rode on the bus together. I was quite close friends with one person. And it's like growing up in the small little mini minority space I remember trying to make connections with folks and sometimes just like really messing up and not because of that inculturation.I remember one time I wanted to share this story, which I've never shared before. Which I think it... I want to meet you in your vulnerability here because you shared so much in the book. But I remember a friend of mine had a friend over, young Black girl, and she was, I forget her name, but she came over.We were hanging out and getting to know each other. And I remember this thing that I said to her as a... Really, my intention was to try to connect. And I said, sometimes me and my family, we're also called “sand,” and then I used the N word. And this was my— and I said it totally smiling, you know, like really assuming this would bridge some gap between us, and that she would see, like, I'm like her.But the impact that it had was totally the opposite. You know, it's like, it really bothered her. She was crying later. My friends were like, “What the heck is wrong with you? Why did you say that?” And I was like, oh my gosh. And it was just such a rude awakening to the reality of race, and I could see that even as an older adult, you know, asking people where they're from to try to connect, when I appear as white, has this impact of really causing people to feel paranoid or feel like I'm coming at them in a way that's racially biased.You know, where I'm trying to, like, figure out where they're from ‘cause they're not from around here, you know, and stuff like that. And I could see how even being well-intentioned when you're trying to connect across difference, it's very easy to, because of ignorance, to really harm people. And I can see that in the community of white Buddhist practitioners, you know, where a lot of very smart and well-intentioned people, as they engage with this work, like, we struggle to figure out how to do that in a way that's not perpetuating harm on a racial basis.It seems safer to just not talk about it sometimes. And I can see that this is a real problem. Like, it prevents learning and it prevents people from being able to kind of see their own conditioning and kind of acknowledge like, oh, this is really ugly. You know, it's really ugly that I thought it was okay to just, like, use that language and that it wouldn't have that kind of impact.Like, I thought for some reason it was neutral.Rima Vesely-Flad: Yeah. Yeah, that, I think that does speak to what we were just talking about with regards to karma and language and how we are socialized, how we inherit so much, and how even a word that has been weaponized with such vitriol and hatred over centuries in real time is still like a brick at the body.Like, it can land and it's almost... Yeah, I could even feel, like your reference to it, just how it landed, ‘cause it's still such a powerful word, and it does point to the fact that we do exist in conditions of such hatred and violence, that we are landed upon all the time, and we have to figure out, like, how to acknowledge that in ways that don't take us under or, frankly, if this is wanted on all sides, create rupture so that there can't be a way forward to acknowledge the weight of what's taken place.And I think for people who have had that hatred— and again, I'm thinking of both Baldwin and Lorde speaking to this with such clarity and self-empathy. For that hatred to be received over and over, especially in early years, but not exclusively in early years, and to have ways to acknowledge it and to come out of it, I think is something that we are all called to do.And to maybe to, and I say this with real tenderness, ‘cause I am still learning and asking for feedback all the time. With some tenderness to, if you notice that something has been, that some harm has taken place, that something has caused rupture, or if you're told that by other people to go in, not with some sense of defensiveness or a sense of needing to explain yourself, or even needing to clarify your intention, but to come in and to say with real humility, “I'm sorry, and I want to know what this is for you, and it matters to me that your inner being, that your wellbeing is cared for.”That's what matters. And actually, I had a moment a couple of weeks ago, not even quite that long, where I said something quite offensive to a friend of mine, and I noticed. I just— you know, noticed by reading facial expressions, and this is part of our work too, right? To observe. And so I asked, and was able to receive some feedback and to really hear it.And I think something that I struggle with, and I imagine for you, Vince, this is real as well, is we both are parenting young kiddos. You have an 11-year-old, I have a 10-year-old, about to be 11. We are really busy. We're running households, and I think some of what I come up against in my own work is, where is the time to do that inner work of reflecting, processing, synthesizing how we might have created harm, returning to the relationship?Like, where is the time to really do that? And that is something I'm sitting with, is if I have said something or not said something and it has created harm, where is the space to process that? And so this practice of sitting every day, of taking refuge, creating a kind of consistent place to land every day, I think that is some of the work as well, is to have a place where we can receive ourselves and how we are working with that harm that we have imputed upon someone else.And that's a big part of the practice as well for me, is just to create that level of consistency. And to feel into that remorse, to feel into that regret, to feel how it lands with us, and to hope that we might be able to convey that and to be received. And we don't always know. We can put ourselves out there.We may not be received, but just to have that sincerity of approach and to not make it about us, but to really focus on how it has landed for the other person, and then in our own practice to do our work. I think that, for me anyway, has been a way forward. Not that I could write a rule book or some set of instructions. I would not say that. But, you know, I take real guidance from Audre Lorde who said, like, “It's on me to see my heel print on another woman's face.” I have to do my own work even if I do self-identify as someone who has had that level of systemic and interpersonal harm coming at me.I'm also in a place where I can oppress other people. I'm doing real harm for other people. And it's not one or the other. It's not simplistic, but it involves a level, I think, of spiritual and emotional maturity to really see that for ourselves and to be open to whatever has arisen and whatever harm has been done, and then to be accountable, to put ourselves in a position of being accountable to a group or to another person it is really hard work. Really very hard work.Vince Horn: Yeah. Yeah. At the same time, I mean, I can see that's the only way to gain in wisdom is to be able to do that work and then be like, “Oh, yeah, now I know better. You know, I know a little better how to engage or be with folks in a way that's not gonna cause as much harm.It's going to, you know, support others.” So yeah, thank you for talking to me today and for exploring this with us here in the Insight Diaspora. I wanted to mention, too, that you're very generously offering up sort of in-depth content around this for sanghas and other communities and leaders that are kind of interested in bringing this work into their communities.I don't know if you wanted to mention that for those that are listening and might want to reach out to you and explore that.Rima Vesely-Flad: Oh, yes. And I can put... I have a couple of things I want to put in the chat, but I can put my website in, and the bottom of the page are these offerings. Yeah, so—Vince Horn: Please.Rima Vesely-Flad: I have recorded a number of Dharma talks, eight Dharma talks with two practices based on the book. And the hope is that this is a self-guided course, but the hope is that people can both listen and then practice. And the hope is in community that actually that can happen. And still trying to figure out exactly how to essentially package all of that.But at the moment, people can register for a self-guided course and listen to Dharma talks, some of which come from the book and are somewhat expanded, and some of which come from other work I've done. So there's one called The Dharma of James Baldwin and Audre Lorde, and then there are three that will be offered live with a good friend of mine, Rashid Hughes, who has put together a practice he refers to as rest.He is a lovely human. He's done restorative justice work for a long time. He also has a Master of Divinity degree and leads a sangha in DC. And so Rashid will offer practice spaces live, and I will record Dharma talks. The next one is called Buddhism and Black Liberation. That comes from a book I published in 2022.And then there will be one offered in January called The Discipline of Liberation, and I think that's my next project. I'm just starting to get my head around it, but it's informed and guided by the writings of bell hooks.And then there will be one that actually points to exactly what we were just talking about with regards to harm and conflict and how to work with it internally and how to be in community, and I think a lot of us don't have that training, and I'm still someone, even now, who if I receive something in a hard way, I will go to my cushion before I'll go to another person.And maybe that's okay, except if I don't ever get off the cushion and go to that person, that's not okay. So really trying to, this is in real time, also trying to learn, like, how to have these harder conversations and do repair. That's really what I'm pointing to, how to do repair effectively so that there isn't only rupture, but there's a relationship that's sustained. So there will be one self-guided course. It will open in about a month on Tuesday, September 1st, and then three live classes with my friend Rashid, and starting in October, and then in 2027, two classes. And my hope is that we start to create some spaces that are trainings and also collective spaces where we can be guided, especially by, in my case, I'm thinking of Black thinkers, although always in conversation with other lineages, but really wanting to bring the wisdom of Black thinkers to the center of Dharma practice.Vince Horn: Yeah.Rima Vesely-Flad: Palestinian voices as well. I am really invested in that, too. And a friend, Kareem Gandoor, refers to Palestinian dharma, and I think, yes, that really resonates with me.Vince Horn: So yeah, Kareem. I know Kareem. Good stuff. Yeah, I've recently just connected with Mohsen Mawdawi, who is the president of Buddhist Association at Columbia.I think— didn't you do your grad work at Columbia?Rima Vesely-Flad: I did one of those degrees there. Uh-huh. In the same program he was in, yeah.Vince Horn: Uh-huh. Yeah. And it's been so nice to connect with fellow Palestinian Buddhists. All five of us are now connected. So I feel a lot of solidarity with the work that you're doing, and the way that you're centering the wisdom of Black teachers in the Buddhist lineage, bringing that to bear.So thank you so much for that work. I hope you continue doing it for a long time.Rima Vesely-Flad: Well, thank you. It does feel like the right work, and I feel so grateful to be able to do it long term. I mean, that's I think where I'm going here. Actually, being able to work... I'm gonna put my website into the chat.Being able to organize some of these classes is an attempt to make this work more sustainable, in addition to being like it both informs the next project and is an outgrowth of the current project. Get full access to Buddhist Geeks at www.buddhistgeeks.org/subscribe
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In our fast-paced world, it's easy to forget our dignity and worth. However, Fr. Mike Schmitz reminds us that every person is worth more than the entire universe. Yet at every Mass, we still pray, "Lord, I am not worthy." How can both be true? Fr. Mike unpacks this beautiful paradox of the Catholic faith. Our worth is immeasurable, but in the Eucharist, even the smallest fragment of the Body, Blood, Soul, and Divinity of Jesus Christ, is the greatest reality on earth. When we say, "Lord, I am not worthy," we're not denying our dignity. We're humbly acknowledging God's infinite holiness and our need for His mercy.
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Jennifer Roach Lees holds a Master in Divinity as well as a Masters in Counseling Psychology. She is a licensed mental health therapist and lives in Utah. The post Come, Follow Me with FAIR – Esther – Jennifer Roach Lees appeared first on FAIR.
In this episode, Dr. Cindye Coates joins Jenny to talk about one of the most practical tools for reading Scripture faithfully—the 5 W's of Bible interpretation. Together Cindye walks us through who, what, when, where, and why these questions matter, and shows how asking them turns confusing or overwhelming passages into clear, life-giving truth.Cindye then applies the 5 W's directly to prophecy, including how Jesus fulfilled Matthew 24, and shares how this approach clears up common misunderstandings in eschatology. If you've ever felt stuck in your Bible reading or wanted a simple way to dig deeper without getting lost in opinions, this conversation is for you. Expect encouragement, fresh insight, and a renewed love for God's Word!Dr. Cindye Coates is a theologian, and educator with a gift for making deep biblical truths clear and accessible. She holds a Master of Divinity and a doctorate in Theology, and she now helps oversee curriculum at Life College & Seminary.Over the years she's taught everything from kindergarten through college, written Bible curriculum, and planted churches with her husband, Dr. Stan Coates. She hosts the podcast Present Truth Matters and leads studies on fulfilled eschatology—especially a verse-by-verse look at Matthew 24. Learn more about Cindye here: https://www.presenttruthmatters.com/Snag her book here.This season of the podcast is sponsored by Rowe Casa Organics—makers of clean, natural, and truly effective products that support your health and home the way God designed. Use code THEROOTEDTRUTH to save 20% on your first purchase, or simply click here.
Sunday Sermon ~ Consecration Liturgy @ St. Joseph Coptic Orthodox Church - Nashville, TN ~ August 2, 2026 | Epep 26, 1742
In this episode, Dr. Cindye Coates joins Jenny to talk about one of the most practical tools for reading Scripture faithfully—the 5 W's of Bible interpretation. Together Cindye walks us through who, what, when, where, and why these questions matter, and shows how asking them turns confusing or overwhelming passages into clear, life-giving truth.Cindye then applies the 5 W's directly to prophecy, including how Jesus fulfilled Matthew 24, and shares how this approach clears up common misunderstandings in eschatology. If you've ever felt stuck in your Bible reading or wanted a simple way to dig deeper without getting lost in opinions, this conversation is for you. Expect encouragement, fresh insight, and a renewed love for God's Word!Dr. Cindye Coates is a theologian, and educator with a gift for making deep biblical truths clear and accessible. She holds a Master of Divinity and a doctorate in Theology, and she now helps oversee curriculum at Life College & Seminary.Over the years she's taught everything from kindergarten through college, written Bible curriculum, and planted churches with her husband, Dr. Stan Coates. She hosts the podcast Present Truth Matters and leads studies on fulfilled eschatology—especially a verse-by-verse look at Matthew 24. Learn more about Cindye here: https://www.presenttruthmatters.com/Snag her book here.This season of the podcast is sponsored by Rowe Casa Organics—makers of clean, natural, and truly effective products that support your health and home the way God designed. Use code THEROOTEDTRUTH to save 20% on your first purchase, or simply click here.
Every believer longs for mountaintop moments with God: times when His presence feels near and His power feels unmistakable. In Matthew 17, Peter, James, and John are given a glimpse of something greater than they could have imagined: the unveiled glory of Jesus Christ. But this moment on the mountain was about more than a spiritual high; it was designed to strengthen their faith. God doesn't give His people glimpses of glory so they can stay on the mountain, but so they will have what they need to walk faithfully through the valleys while looking ahead to the hope that is still to come. In this episode, Pastor Christian James speaks on the transfiguration in Matthew 17:1-13. Get Connected! https://linktr.ee/reachtulsa
In my July 2026 ~ Garden Insights #15 messages, we explore the powerful themes of Freedom 250, the sacred wisdom of the Liberty Bell, and the invitation to Reknowing Freedom Again. Through the lens of divine remembrance, we look at the crack as a portal for light, the courage to ring anyway, and the call to reclaim the divinity we truly are. A potent message for these times of liberation and the grand return to The Living Garden.For more inspiration, please visit: https://www.frequencywriter.com/Support the show
On Tuesday, Electronic Arts stops being a public company. Saudi Arabia's Public Investment Fund, Silver Lake and Jared Kushner's Affinity Partners are closing a $55 billion all-cash buyout — the largest leveraged buyout of a public company in history — and PIF walks away with 93.4% of Madden, FIFA, Apex, The Sims, Battlefield and BioWare. So we spent half the episode on what that actually means: what going private does to a publisher, the $20 billion in debt that lands on EA itself, whether sports betting is the obvious way to service it, and what happens to queer characters in BioWare games under this ownership. Plus the question nobody answers honestly — is boycotting Madden a real position, or does it just feel good? Then the other half. Tarkov's first post-launch wipe and the Kord Breach seasons drop August 3, so we get into the state of the game right before it resets. Overwatch Champions Series is live in Paris, and the jetpack cat strat does not translate to Silver. And Baldur's Gate 3's new true third-person camera mod set the internet on fire — someone told modders to be nuked off the face of the earth over an optional camera angle in a single-player game. Jake wants a normal third-person view in everything. Raz is a Larian hipster who was there before BG3. WARDOGS Alpha hits Friday. 0:00 - Intro 0:50 - Pop Quiz: Name That Tarkov AI 2:41 - Patreon Free Trials & August Hangouts 6:37 - WARDOGS Alpha Drops August 7 8:43 - Escape From Tarkov: Back In It 10:50 - Raz Gets Mogged All Wipe Long 16:36 - Jake's Week in Tarkov 22:49 - Tarkov Is the Dark Souls of FPS 24:19 - Overwatch: Bronze 5 to Silver 3 26:12 - Overwatch Champions Series in Paris 27:11 - The Jetpack Cat + Bastion A-10 Strat 31:50 - Saudi Arabia Is Buying EA for $55 Billion 44:23 - Going Private: Actually Good for Games? 50:47 - The $20 Billion Leveraged Buyout 52:15 - The Sports Betting Theory 55:55 - Nobody Here Bets on Anything 1:00:15 - Tangent: The Intel Bet That Paid 500% 1:02:49 - $166 Billion Wagered in 2025 1:04:08 - Why Do People Watch Gambling Streams? 1:05:10 - Gambling Ads and Kids 1:07:23 - There Is No Moral Panic Here 1:15:53 - "Creative Control" and What It's Worth 1:18:29 - Khashoggi, Non-Disparagement, Game-Washing 1:22:10 - Queer Characters, BioWare, and Veilguard 1:26:02 - Would You Still Buy It? (Yes) 1:28:37 - Is Boycotting Madden a Real Position? 1:31:30 - The BG3 Third-Person Camera Mod 1:32:11 - What the Mod Actually Does 1:36:25 - The Two Camps 1:37:52 - Raz Is a Larian Hipster 1:40:06 - Genre Purism: Is Isometric Load-Bearing? 1:42:20 - Jake Writes Off Every Top-Down Game 1:45:11 - The Elden Ring Summons Crowd 1:47:27 - Divinity's Camera, Confirmed 1:48:05 - Larian Shot Down WASD Movement 1:55:35 - That Divinity Trailer 1:57:37 - Why DOS2 Combat Beats BG3 2:01:44 - Outro _Note: timestamps may be slightly misaligned on podcast apps (but not on YouTube) due to dynamic ads._ The podcast is available wherever you listen to podcasts, and ad-free & early access versions - as well as bonus episodes - are available to all of our Patreon (https://www.patreon.com/thedropshot) supporters. We stream the podcast live on our YouTube (https://www.youtube.com/c/thedropshotpodcast) every Saturday morning at ~9 o'clock Pacific Time. We typically start the stream 30 minutes early to answer viewer questions, banter, and chat. Links for everything are below. Thanks for checking us out!
Dr. Timothy Larsen writes about serious, energetic faith in the places other historians assume the faith cannot really be. A Victorian Christian fantasist. A Westminster canon who quietly set aside biblical authority. And, in his newest and most acclaimed book, seventeen Anglican chaplains who came out of the trenches of World War I as radicals. Tim is McManis Professor of Christian Thought at Wheaton College and the 2025 president of the American Society of Church History, and this hour is us moving through three of his books at once. The Fires of Moloch takes its title from H. G. Wells's line describing Britain sending its sons into the fires of a false god during the Passchendaele Offensive. George MacDonald in the Age of Miracles takes the mid-nineteenth-century Scottish theological turn from the Age of Atonement to the Age of the Incarnation and shows what happens when a rigorously Calvinist minister-turned-fantasy-writer decides doubt is the door in, and therefore the door out, of a mature faith. Every Leaf, Line, and Letter returns to Tim's PhD supervisor David Bebbington's famous quadrilateral for defining evangelicalism and asks what it takes to keep that word doing honest work now that polls will code Muslim Trump voters as evangelical. Come for Anglo-Catholic sacramental confession as battle-tested ministry. Stay for the George MacDonald grandmother who burned her son's violin because he enjoyed music too much. You can WATCH the conversation on YouTube Dr. Timothy Larsen is McManis Professor of Christian Thought and Professor of History at Wheaton College, an Honorary Fellow of the School of Divinity at the University of Edinburgh, and an Honorary Research Fellow at the University of Wales Trinity Saint David. He is a Fellow of the Royal Historical Society and a Fellow of the Royal Anthropological Institute. He has been a Visiting Fellow at Trinity College, Cambridge, All Souls College, Oxford, and Christ Church, Oxford. In 2025 he served as President of the American Society of Church History. He has authored or edited more than twenty books. Books at the center of this conversation: The Fires of Moloch: Anglican Clergymen in the Furnace of World War One; George MacDonald in the Age of Miracles: Incarnation, Doubt, and Reenchantment ; and Every Leaf, Line, and Letter: Evangelicals and the Bible from the 1730s to the Present. JOIN OUR OPEN ONLINE CLASS: The Empire Christ Couldn't Keep Ever notice how Christian nationalism gets talked about like it's some bizarre new glitch in the faith? It isn't — it's a 2,000-year-old arrangement wearing new clothes, and once you see how the pattern works, you can also spot the Christ who keeps slipping free of it. Join theologian Joerg Rieger and Tripp Fuller for The Christ Empire Couldn't Keep, a free six-week online class tracing the holy alliances, imperial creeds, and stubborn resistance that have shaped Christianity from Paul to the present. You'll get six lectures from Joerg, six live Q&As, weekly readings from his book Christ and Empire, and a community of fellow troublemakers thinking it through together. It's free to join, every session is recorded, and it kicks off Thursday, August 27. Grab your spot at HomebrewedClasses.com. This podcast is a Homebrewed Christianity production. Follow the Homebrewed Christianity, Theology Nerd Throwdown, & The Rise of Bonhoeffer podcasts for more theological goodness for your earbuds. Join over 75,000 other people by joining our Substack - Process This! Get instant access to over 50 classes at www.TheologyClass.com Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices
The Great Rosary Campaign is an ongoing prayer and penance campaign for the conversion and strengthening of both Catholic and non-Catholic leaders.For this week's Great Rosary Campaign, as the war in the Middle East remains unresolved and the global energy and economic outlook perilous, pray the Rosary for the leaders of the main countries involved (the United States, Iran, and the State of Israel), and that the war would be brought to a peaceful conclusion.The SUGGESTED PENANCE this week is a Holy Hour before the Blessed Sacrament, the Body, Blood, Soul, and Divinity of Our Lord in the Holy Eucharist.In these dark times, we must fight evil with the most powerful weapons we have. The Rosary is foremost among them. Join the Great Rosary Campaign today at: www.GreatRosaryCampaign.com.Countless Saints and Popes have told us that the Rosary is incredibly powerful for three things in particular:Keeping the FaithMoral renovationConversions of non-CatholicsThe Great Rosary Campaign is also based on several biblical themes and principles.First, PRAY FOR OUR BRETHREN. “Pray for one another…” (Jas. 5:16). “So then, as we have opportunity, let us do good to all men, and especially to those who are of the household of faith" (Gal. 6:10).Second, PRAY FOR OUR ENEMIES. “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.' But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven" (Matt. 5:43-44).Third, PRAY FOR ALL MEN, PARTICULARLY LEADERS AND THOSE IN AUTHORITY. “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, or kings and all who are in high positions…” (1 Tim. 2:1-2).Fourth, GOING INTO BATTLE WITH THE ARK. When the ancient Israelites came to Jericho, God didn't tell them to besiege the city. Instead, He told them to march around it with the Ark of the Covenant seven times, and on the seventh the walls would fall. We will now "march" in prayer for seven days with the New Ark of the Covenant, Our Lady, through the Rosary. We pray in hope that on the seventh day, a day especially devoted to Our Lady (Saturday), extraordinary graces of conversion will be given to those we are praying for.Fifth, EVANGELISM AND APOLOGETICS = LOVE + ARGUMENTS + PRAYER + PENANCE. Ultimately it is God who reveals Himself to a soul, and empowers them to say "yes" to Him by His grace. He chooses to use us, but He does not have to. We must remember that as we evangelize and defend the Faith, our arguments will be fruitless unless informed by love (charity), and reinforced by prayer and penance.Sixth, RETURNING GOOD FOR EVIL. “Do not return evil for evil, or reviling for reviling; but on the contrary bless, for to this you have been called, that you may obtain a blessing" (1 Pet. 3:9).Sign up to take part in the Great Rosary Campaign today: www.GreatRosaryCampaign.com
Attendance in church pews has bounced back since COVID-19 pandemic lows. And many of these attendees are young worshippers, looking for religious community. Today, church researchers and writers join us to help us understand why so many people are coming back to church. Plus, are nuns having a moment? It certainly seems like it! The Catholic Church is seeing an increase in interest in religious life, specifically the lives of religious sisters. We hear from the Global Sisters Report and hear what’s attracted so many people to the lives of the sisters. GUESTS: Olivia Bardo: Multimedia and Social Editor at the Global Sisters Report, a Project of the National Catholic Reporter Scott Thumma: Professor of Sociology of Religion and Director of the Hartford Institute for Religion Research at Hartford International University Rev. Dr. Frederick Streets: Professor of Divinity and Social Work at Yale University Divinity School Support the show: http://wnpr.org/donateSee omnystudio.com/listener for privacy information.
Author Casper ter Kuile on transforming everyday writing into a sacred ritual, drawing on rest and reflection to fuel creativity, and moving past self-doubt to write as a gift for others. You'll learn Why the point of the work week might be the rest, not the other way around. How to turn an ordinary daily habit into a ritual using three simple ingredients. What a weekly tech sabbath can unlock in your most creative thinking. The reframe that turns a dreadful first draft into something you can build on. A piece of advice from a mentor that dissolves the pressure to say something new. How reading writers you love can quietly refill the tank when you're stuck. Why treating your writing as a gift changes the way you handle criticism. The practice for staying humble and kind toward yourself in equal measure. What sacred reading traditions can teach you about going deeper into any text. Why the smallest groups, not the biggest audiences, are where meaning actually forms. Resources & Links Casper ter Kuile's website The Power of Ritual by Casper ter Kuile The Nearness Harry Potter and the Sacred Text (podcast) Sacred Design Lab "How We Gather" report The Sabbath by Abraham Joshua Heschel Seth Godin About Casper ter Kuile Casper ter Kuile is the author of The Power of Ritual and the co-founder of The Nearness: a space to explore life's big questions with like-hearted others. Casper holds Masters in Public Policy and Divinity from Harvard University, is the former cohost of popular podcast Harry Potter and the Sacred Text, and loves harmony singing, the London Review of Books, and arriving at the pub after a long country walk. He lives with his husband in Brooklyn, NY. For show notes, transcripts and to attend our live podcasts visit: podcast.londonwriterssalon.com.For free writing sessions, join free Writers' Hours: writershour.com.*FOLLOW LONDON WRITERS' SALONTwitter: twitter.com/WritersSalonInstagram: instagram.com/londonwriterssalonFacebook: facebook.com/LondonWritersSalonIf you're enjoying this show, please rate and review this show!
Joel has served as the lead pastor of Chapel Pointe since 2014. His passion for leadership is built on an uncompromising dedication to biblical principles and over twenty years of business leadership experience. He is also the founder and executive director of Be The Church, a movement to revitalize the local church through authentic leadership development. Joel holds a business degree from the University of Georgia and a Master of Divinity from Mercer University. He lives in the Grand Rapids area with his family.
Joel has served as the lead pastor of Chapel Pointe since 2014. His passion for leadership is built on an uncompromising dedication to biblical principles and over twenty years of business leadership experience. He is also the founder and executive director of Be The Church, a movement to revitalize the local church through authentic leadership development. Joel holds a business degree from the University of Georgia and a Master of Divinity from Mercer University. He lives in the Grand Rapids area with his family.
Joel has served as the lead pastor of Chapel Pointe since 2014. His passion for leadership is built on an uncompromising dedication to biblical principles and over twenty years of business leadership experience. He is also the founder and executive director of Be The Church, a movement to revitalize the local church through authentic leadership development. Joel holds a business degree from the University of Georgia and a Master of Divinity from Mercer University. He lives in the Grand Rapids area with his family.
Jennifer Roach Lees holds a Master in Divinity as well as a Masters in Counseling Psychology. She is a licensed mental health therapist and lives in Utah. The post Come, Follow Me with FAIR – Ezra 1; 3–7; Nehemiah 2; 4–6; 8 – Jennifer Roach Lees appeared first on FAIR.
What if the biggest obstacle to your faith isn't your circumstances—but your view of God? In this powerful conversation, discover how cultural beliefs about God may be shaping your faith, your health, your emotional well-being, and even your relationship with Him.I'm joined by my husband, Todd Isberner, as we dive into his brand-new book, "Is God Really Who You Think He Is?" We unpack four of the biggest misconceptions culture teaches about God and compare them to what Scripture actually says.We talk about why your view of God affects every part of your life—including your health, emotional resilience, relationships, and ability to experience true breakthrough.Whether you've been walking with Jesus for years or you're just beginning your faith journey, this conversation will challenge you to examine your beliefs and deepen your relationship with your Heavenly Father.Podcast Chapters:[00:00] Podcast Preview[01:12] Topic and Guest Introduction[03:06] Why Todd Wrote Is God Really Who You Think He Is?[04:09] How Culture Shapes Our View of God[05:17] The Four Biggest Misconceptions About God[09:20] Why Your View of God Impacts Your Health[12:20] Are Christians More Influenced by Culture Than They Realize?[13:30] Where Is God When Life Falls Apart?[17:30] Pain Reveals What We Believe About God[19:02] How Writing This Book Changed Todd's Faith[21:07] Seeing God as Your Loving Father[23:02] How to Correct a Distorted View of God[25:30] Can Christians Be Influenced by Culture?[28:03] How Knowing God Leads to Real Breakthrough[29:35] Why Trusting God Changes Everything[31:30] How to Get Todd's New Book[33:30] ClosingResources mentioned:Get Todd's new book here: Is God Really Who You Think He Is?
Today’s Topics: William Albrecht joins Terry for Friday with the Fathers 1) Gospel – John 6:52-59 – The Jews quarreled among themselves, saying, “How can this Man give us His Flesh to eat?” Jesus said to them, “Amen, amen, I say to you, unless you eat the Flesh of the Son of Man and drink His Blood, you do not have life within you. Whoever eats My Flesh and drinks My Blood has eternal life, and I will raise him on the last day. For My Flesh is true food, and My Blood is true drink. Whoever eats My Flesh and drinks My Blood remains in Me and I in him. Just as the living Father sent Me and I have life because of the Father, so also the one who feeds on Me will have life because of Me. This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever.” These things He said while teaching in the synagogue in Capernaum. Memorial of Saint Fidelis of Sigmaringen, Priest and Martyr Saint Fidelis, pray for us! Bishop Sheen quote of the day 2, 3, 4) Terry and William discuss Early Fathers of the Church and how they believed and taught the reality that the Holy Eucharist IS the Body, Blood, Soul, and Divinity of Jesus Christ
⚠️ Heads up: this episode opens with combat footage from the Tet Offensive and includes graphic descriptions of battlefield injury, a child in medical crisis, and animal experimentation. If you or someone you know is struggling, the 988 Suicide & Crisis Lifeline is available by call or text at 988.⚠️ Jeb and Blake look at the birth of NDE research: a field of study with a significant footprint in the metro-Atlanta area. Rats are bothered. Soldiers are wounded. Canadian teens are frozen. ...and we're here to talk about all of it.
Jennifer Roach Lees holds a Master in Divinity as well as a Masters in Counseling Psychology. She is a licensed mental health therapist and lives in Utah. The post Come, Follow Me with FAIR – 2 Chronicles 14–20; 26; 30 – Jennifer Roach Lees appeared first on FAIR.
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