Podcasts about dwellings

Zephaniah Series: Zephaniah 2:6-The Mediterranean Coastal Plains Will Become Pasture Lands, Dwelling Places and Sheep Pens for Shepherds-Lesson # 38

Zephaniah Series: Zephaniah 2:6-The Mediterranean Coastal Plains Will Become Pasture Lands, Dwelling Places and Sheep Pens for Shepherds-Lesson # 38

Luke 16Andrew and Edwin discuss the materialism of the Pharisees, the failure of the rich young man, and how we need to steward our earthly blessings so we may prepare for the resurrection.Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=26931The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

https://anchorbaptist1611.com/

In Christ we are free to belong because Jesus brings us near, tears down the walls that divide us, and turns strangers into a family being built together by his Spirit.

In Christ we are free to belong because Jesus brings us near, tears down the walls that divide us, and turns strangers into a family being built together by his Spirit.

In Christ we are free to belong because Jesus brings us near, tears down the walls that divide us, and turns strangers into a family being built together by his Spirit.

The Feast of Sukkot 2026: Dwelling With The Lord of Host by Shawn Ozbun

Darkness Radio presents Supernatural News/Parashare: Disclosure Dumps, Digital Doomsday, & Deep Dwelling Demons Edition w/Mallie Fox!This Week, the Trump administration has released the sixth batch of the Disclosure Files!  AI almost starts a war!  A hallucination from AI almost sent the US military to invade a Chinese ship!  A sailor describes an encounter he had with a mystery creature in Loch Ness... AND... we're finding stuff in the sand of Egypt and in the hydrothermal vents of Yellowstone!Remember that delicious recipe Mallie was talking about?  Get it here:  https://www.paranormalgirl.com/blogFollow Paranormal Girl on Instagram:  https://www.instagram.com/paranormalgirlllc/?hl=enMallie has been expanding her reach, featured as a researcher and talking head on Strange Evidence on the Science Channel!  You can stream it on demand on Discovery + or on Max!  Get Max here:   https://bit.ly/469lcZHDarkness Radio Hoodies! Fleece Pants! Bucket Hats! Mugs! Glasses! and MORE!There are new and different (and really cool) items all the time in the Darkness Radio Online store on our website!  Check out the Darkness Radio Store!   https://www.darknessradioshow.com/store/Make sure you update your Darkness Radio Apple Apps!And subscribe to the Darkness Radio YouTube page:  https://www.youtube.com/@DRTimDennis#paranormal  #supernatural #paranormalpodcasts #darknessradio #timdennis #malliefox #paranormalgirl #strangeevidence #supernaturalnews #parashare  #ghosts  #spirits   #hauntings #hauntedhouses #haunteddolls #demons #supernaturalsex #deliverances #exorcisms #paranormalinvestigation #ghosthunters  #Psychics  #tarot  #ouija    #Aliens  #UFO #UAP #Extraterrestrials #alienhumanhybrid #alienabduction #alienimplant #Alienspaceships  #disclosure #shadowpeople #AATIP #DIA #Cryptids #Cryptozoology #bigfoot #sasquatch #yeti  #abominablesnowman #ogopogo #lochnessmonster #chupacabra #beastofbrayroad #mothman  #artificialintelligence #AI  #NASA  #CIA #FBI #conspiracytheory #neardeatheexperience 

Darkness Radio presents Supernatural News/Parashare: Disclosure Dumps, Digital Doomsday, & Deep Dwelling Demons Edition w/Mallie Fox!This Week, the Trump administration has released the sixth batch of the Disclosure Files!  AI almost starts a war!  A hallucination from AI almost sent the US military to invade a Chinese ship!  A sailor describes an encounter he had with a mystery creature in Loch Ness... AND... we're finding stuff in the sand of Egypt and in the hydrothermal vents of Yellowstone!Remember that delicious recipe Mallie was talking about?  Get it here:  https://www.paranormalgirl.com/blogFollow Paranormal Girl on Instagram:  https://www.instagram.com/paranormalgirlllc/?hl=enMallie has been expanding her reach, featured as a researcher and talking head on Strange Evidence on the Science Channel!  You can stream it on demand on Discovery + or on Max!  Get Max here:   https://bit.ly/469lcZHDarkness Radio Hoodies! Fleece Pants! Bucket Hats! Mugs! Glasses! and MORE!There are new and different (and really cool) items all the time in the Darkness Radio Online store on our website!  Check out the Darkness Radio Store!   https://www.darknessradioshow.com/store/Make sure you update your Darkness Radio Apple Apps!And subscribe to the Darkness Radio YouTube page:  https://www.youtube.com/@DRTimDennis#paranormal  #supernatural #paranormalpodcasts #darknessradio #timdennis #malliefox #paranormalgirl #strangeevidence #supernaturalnews #parashare  #ghosts  #spirits   #hauntings #hauntedhouses #haunteddolls #demons #supernaturalsex #deliverances #exorcisms #paranormalinvestigation #ghosthunters  #Psychics  #tarot  #ouija    #Aliens  #UFO #UAP #Extraterrestrials #alienhumanhybrid #alienabduction #alienimplant #Alienspaceships  #disclosure #shadowpeople #AATIP #DIA #Cryptids #Cryptozoology #bigfoot #sasquatch #yeti  #abominablesnowman #ogopogo #lochnessmonster #chupacabra #beastofbrayroad #mothman  #artificialintelligence #AI  #NASA  #CIA #FBI #conspiracytheory #neardeatheexperience 

Episode 2 of Thessalonians: Holy & Hopeful Watch this message along with helpful notes and resources here Learn how to dwell well in these remarkable letters by paying attention to the world behind the text, the world of the text, and the world in front of the text. We'll follow Paul through Acts from Philippi to Thessalonica and Corinth, see how Scripture helps us understand Scripture, and trace the biblical story behind Paul's teaching through Genesis, Isaiah, Joel, Habakkuk, Psalms 27 and 46, and the words of Jesus. Along the way, we'll consider what it means to read Thessalonians as letters written to real people living faithfully while they waited for Christ. Their questions about suffering, grief, holiness, hope, and the return of Jesus weren't abstract theology. Paul was teaching them how to live. This episode accompanies Lesson One of the 50-day Thessalonians: Holy & Hopeful Bible study from Dwelling Richly Ministries. Get the complete study book here: DwellingRichly.org Let Scripture be your guide and the Holy Spirit your teacher. Welcome to Dwelling Richly, a Bible-based, faith-strengthening, community-building ministry devoted to helping believers know and love God's Word, grow in their faith, and help others do the same. At Dwelling Richly, we don't just “do” Bible study. We dwell. We learn to read Scripture carefully, think biblically, ask good questions, make connections across God's Word, and grow increasingly confident opening the Bible for ourselves. Whether you're studying with a Dwelling Richly Grace Group, alongside a friend, or on your own, I'm glad you're here. → STUDY WITH DWELLING RICHLY http://dwellingrichly.org/ → JOIN THE DWELLING RICHLY COMMUNITY https://dwelling-richly.churchcenter.com/ → LISTEN TO THE DWELLING RICHLY PODCAST https://www.jennifergrichmond.com/podcast/ Dwelling Richly exists to disciple believers to love God with heart, soul, mind, and strength, to let the Word of Christ dwell richly in them, and to help others do the same. Subscribe and join us as we dwell in the Word together. #DwellingRichly #BibleStudy #ChristianBibleStudy || SOCIAL MEDIA || Facebook - https://www.facebook.com/dwellingrichlypodcast || PODCAST || Any platform - "The Dwelling Richly Podcast" https://dwellingrichly.podbean.com/ Teaching Session with every lesson - When/Where to Watch/Listen - Main Message Page click here Dwelling Richly on YouTube: click here Dwelling Richly on any Podcast: click here Released every-other Tuesday, 6am (PST). 2026 release dates:

From “In the Beginning” to Amen // Repairers of the Broken Places Haggai 1:3-9 (NLT)“Then the Lord sent this message through the prophet Haggai: Why are you living in luxurious houses while my house lies in ruins? This is what the LORD of Heaven's Armies says: Look at what's happening to you! You have planted much but harvest little. You eat but are not satisfied. You drink but are still thirsty. You put on clothes but cannot keep warm. Your wages disappear as though you were putting them in pockets filled with holes! This is what the LORD of Heaven's Armies says: Look at what's happening to you! Now go up into the hills, bring down timber, and rebuild my house. Then I will take pleasure in it and be honored, says the LORD. You hoped for rich harvests, but they were poor. And when you brought your harvest home, I blew it away. Why? Because my house lies in ruins, says the LORD of Heaven's Armies, while all of you are busy building your own fine houses.” Don't Just Look for a Church That You Can Attend. Look For a Vision You Can Engage. Remember What Matters Repair the Broken Places Isaiah 58:6-12 (NIV)“Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter—when you see the naked, to clothe them, and not to turn away from your own flesh and blood? Then your light will break forth like the dawn, and your healing will quickly appear;
then your righteousness will go before you, and the glory of the Lord will be your rear guard. Then you will call, and the Lord will answer; you will cry for help, and he will say: Here am I. “If you do away with the yoke of oppression, with the pointing finger and malicious talk, and if you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed,
then your light will rise in the darkness, and your night will become like the noonday. The Lord will guide you always; he will satisfy your needs in a sun-scorched land and will strengthen your frame. You will be like a well-watered garden, like a spring whose waters never fail. Your people will rebuild the ancient ruins and will raise up the age-old foundations;
you will be called Repairer of Broken Walls, Restorer of Streets with Dwellings.” Engage the Vision and Respond with Action Nehemiah 4:9 (ESV)"We prayed to our God and set a guard as a protection against them day and night."

Every January, I take on a Contentment Challenge. 90 days of no shopping to reset my spending and my heart. This year, I've done something a little different. I turned it into a whole year-long practice. Today, I am recording live from the messy middle three quarters of the way through with what I've loved, what has been hard, and everything in-between. Resources from this episode: Dwell Bible App Discount The Contentment Challenge  Work and Play Episode 332 : Dwelling in Christ with Jon Bailey Work and Play Episode 093 : A Year of Contentment with Reagan Reynolds, Part 1 Work and Play Episode 094 : A Year of Contentment with Reagan Reynolds, Part 2 Burn Boot Camp  Make Wellness Peptides Philippians 4:11-13  Send Nancy an audio message! Visit my Amazon Cornerstore!  Join my email list!  Nancy Ray Website Nancy Ray on Instagram Affiliate links have been used in this post! I do receive a commission when you choose to purchase through these links, and that helps me keep this podcast up and running—I truly appreciate when you choose to use them!

More of a lively ramble than a talk, Devamitra explores of the relationship between imagination and devotion based loosely around the Ti Ratana Vandana. Excerpted from the talk entitled The Heart of Triratna given at Birmingham Buddhist Centre, 2013. *** Help us keep FBA Podcasts free for everyone! Donate now Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts | Spotify | YouTube

God Can Do Anything People (Pt 8). Most of us are so busy asking God to help us build what we have in mind that we aren't paying attention to the dwelling place God is building in us.

Series: BeginningsScripture: Genesis 2:4-17September 13, 2026 - Worship Service

In Dwelling on Earth: The Past and Future of the Places We Call Home (Norton, 2026), the architect and urban planner Stefan Al asks–– where is a good place to live? His answer In this succinct and eminently readable survey­­­––almost everywhere and nowhere. He begins by showing homo sapiens and their hominid predecessors on the move, spreading across the globe looking for something to eat and a place to sit down. But only in the past ten thousand years after they learned to domesticate animals, cultivate the soil and store grain, could human beings abandon their migratory ways and settle into what we call villages, towns and cities. The author celebrates the ingenuity which made such settlements possible–– the humble brick of mud and straw, sewer and water systems and in the end, electricity and the engines that allow us to live in towers, suburbia or the great beyond. And thanks to powerful heating and cooling systems we can live comfortably (if we have the money) just about anywhere. But Professor Al also points out that “permanent settlement,” ancient or modern, has often so degraded the necessary resources of field and forest and life-sustaining water and air, that even the comfortably settled sometimes have been forced to move to higher, better or safer ground. In truth, wherever you live, you are likely to some degree degrading the environment. But Professor Al, neither a scold nor doomsayer, concludes that if we attend to the useful lessons of past building practices and town planning while drawing on new technology, we should be able to muddle through–– constructing sustainable communities and places where we may live permanently–– more or less! This episode is hosted by James Wunsch Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Dwelling on Earth: The Past and Future of the Places We Call Home (Norton, 2026), the architect and urban planner Stefan Al asks–– where is a good place to live? His answer In this succinct and eminently readable survey­­­––almost everywhere and nowhere. He begins by showing homo sapiens and their hominid predecessors on the move, spreading across the globe looking for something to eat and a place to sit down. But only in the past ten thousand years after they learned to domesticate animals, cultivate the soil and store grain, could human beings abandon their migratory ways and settle into what we call villages, towns and cities. The author celebrates the ingenuity which made such settlements possible–– the humble brick of mud and straw, sewer and water systems and in the end, electricity and the engines that allow us to live in towers, suburbia or the great beyond. And thanks to powerful heating and cooling systems we can live comfortably (if we have the money) just about anywhere. But Professor Al also points out that “permanent settlement,” ancient or modern, has often so degraded the necessary resources of field and forest and life-sustaining water and air, that even the comfortably settled sometimes have been forced to move to higher, better or safer ground. In truth, wherever you live, you are likely to some degree degrading the environment. But Professor Al, neither a scold nor doomsayer, concludes that if we attend to the useful lessons of past building practices and town planning while drawing on new technology, we should be able to muddle through–– constructing sustainable communities and places where we may live permanently–– more or less! This episode is hosted by James Wunsch Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Dwelling on Earth: The Past and Future of the Places We Call Home (Norton, 2026), the architect and urban planner Stefan Al asks–– where is a good place to live? His answer In this succinct and eminently readable survey­­­––almost everywhere and nowhere. He begins by showing homo sapiens and their hominid predecessors on the move, spreading across the globe looking for something to eat and a place to sit down. But only in the past ten thousand years after they learned to domesticate animals, cultivate the soil and store grain, could human beings abandon their migratory ways and settle into what we call villages, towns and cities. The author celebrates the ingenuity which made such settlements possible–– the humble brick of mud and straw, sewer and water systems and in the end, electricity and the engines that allow us to live in towers, suburbia or the great beyond. And thanks to powerful heating and cooling systems we can live comfortably (if we have the money) just about anywhere. But Professor Al also points out that “permanent settlement,” ancient or modern, has often so degraded the necessary resources of field and forest and life-sustaining water and air, that even the comfortably settled sometimes have been forced to move to higher, better or safer ground. In truth, wherever you live, you are likely to some degree degrading the environment. But Professor Al, neither a scold nor doomsayer, concludes that if we attend to the useful lessons of past building practices and town planning while drawing on new technology, we should be able to muddle through–– constructing sustainable communities and places where we may live permanently–– more or less! This episode is hosted by James WunschSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/environmental-studies Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In Dwelling on Earth: The Past and Future of the Places We Call Home (Norton, 2026), the architect and urban planner Stefan Al asks–– where is a good place to live? His answer In this succinct and eminently readable survey­­­––almost everywhere and nowhere. He begins by showing homo sapiens and their hominid predecessors on the move, spreading across the globe looking for something to eat and a place to sit down. But only in the past ten thousand years after they learned to domesticate animals, cultivate the soil and store grain, could human beings abandon their migratory ways and settle into what we call villages, towns and cities. The author celebrates the ingenuity which made such settlements possible–– the humble brick of mud and straw, sewer and water systems and in the end, electricity and the engines that allow us to live in towers, suburbia or the great beyond. And thanks to powerful heating and cooling systems we can live comfortably (if we have the money) just about anywhere. But Professor Al also points out that “permanent settlement,” ancient or modern, has often so degraded the necessary resources of field and forest and life-sustaining water and air, that even the comfortably settled sometimes have been forced to move to higher, better or safer ground. In truth, wherever you live, you are likely to some degree degrading the environment. But Professor Al, neither a scold nor doomsayer, concludes that if we attend to the useful lessons of past building practices and town planning while drawing on new technology, we should be able to muddle through–– constructing sustainable communities and places where we may live permanently–– more or less!This episode is hosted by James Wunsch Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Hebrews 3:1-6 The promise of God for His people is to dwell with us, if that isn't our great hope and heart-consuming desire, we won't stay the course, we will drift from the faith.

Would you rather be accepted by people in darkness or be rejected because of the light within you? This is a question I've asked last summer and feel it is necessary to bring in back to the surface. I hope this provides some level of insight and is a guiding force. Reach out to me with your thoughts and answers. Contact info below! SERVE YOUR PURPOSE!!!Biblical Reference:Mark 2:17Book Reference:The Ascetical Homilies Of St. Isaac The Syrian (Homily 52)Purpose Served Social Media:Instagram- https://www.instagram.com/purpose_servedTwitter-https://twitter.comFacebook:https://www.facebook.com/purpose.serv...Become a Memberhttps://www.purposeserved.com/forumPurpose Served Website:https://www.purposeserved.comEmail:servedpurpose@gmail.comEmail UsSupport the show

Why did the Israelites choose rules and distance instead of the friendship with God they were being offered? What does it really mean when Scripture calls us holy? And how can our individual lives—and the Church together—become a dwelling place where the presence of God is experienced and darkness is pushed back? In today's message, Pastor Steve traces God's desire ... Read More

What is it about a house that makes it a home, and what kind of house is God building? In Christ, God is building a family to carry His presence in the earth, built on a strong foundation, well- founded, well-fitted, and well-formed.

Medio siglo de música de frontera, desde la electrónica etnográfica de Roberto Musci y el cruce entre Christina Vantzou y John Also Bennett en Clima, hasta los clásicos del catálogo ECM firmados por Chick Corea, Gary Burton, John Abercrombie y Jan Garbarek. Además, la mirada escandinava de Mattia Vlad Morleo y Daniel Herskedal, y con Nils Petter Molvær, combinando grabaciones de campo, jazz de cámara y electrónica atmosférica.Dwelling — Christina Vantzou, John Also Bennett — Κλίμα (Klima)Claudia, Wilhelm R. and Me — Roberto Musci — Tower of SilenceMali Sajio - Remastered 2020 — Ludovico Einaudi, Ballaké Sissoko — UndiscoveredCrystal Silence — Gary Burton, Chick Corea — Crystal SilenceLove Song — John Abercrombie, Jan Hammer, Jack DeJohnette — TimelessØyne — Mattia Vlad Morleo, Daniel Herskedal — The Second Light of a ManOn Stream — Nils Petter Molvær — KhmerEvening Land — Jan Garbarek — Visible WorldSo Far, Fine — Mattia Vlad Morleo — So Far, FineEscuchar audio

 In 2021, the city of Portland officially legalized living in mobile dwelling units on private property. MDUs include recreational vehicles and tiny homes on wheels, which are different from accessory dwelling units, or ADUs. According to a recent survey reported in Sightline Institute, MDUs have been seeing an increase in popularity since 2020.   Kol Peterson conducted the survey, owns Accessory Dwelling Strategies and is an ADU and MDU expert. He joins us to explain more on MDUs and why they are growing in popularity.  

This week we explore our haunted emotions and some deserted billionaire bunkers via some of those keenly imagined settings in the business. Join us as we map the inexhaustible minds of Seb Pines and Will Jobst of Good Luck Press. Interlude (1:32)Getting into some spooky shit with selections from Gravediggaz and Tricky.Games of the Week (4:56)I'm halfway through the Dwelling solo journaling RPG, so I couldn't think of a better intermission than getting to chat with its author, complain about my trauma and feelings of inadequacy, and — along with co-host, Walt — find out what else Good Luck Press worked on recently. Hear about the hazards of touring lost billionaire bunkers with Will's upcoming Plasmodics RPG.Interlude (48:29)It occurred to me that Tricky recorded the theme to my play of Dwelling decades before I knew what a solo journaling game was. Selections from another track from his Pre-Millennium Tension LP.MusicDow Jones and D.O. The Fabulous Drifter, “Wash Ya Ass” ℗ 2006 Five Points PlanGravediggaz, “Diary of a Madman” © 1997 Gee Street Records/V2 RecordsTricky, “Vent” and “Christiansands” © 1996 Island Records, a division of Universal Music Operations Limited#SoloRPG #JournalingRPG #TTRPG #IndieRPG #TabletopRPG #DwellingRPG #TrickyIf you want the most YouTube-search-oriented five, I'd actually trim it to:#SoloRPG #JournalingRPG #TTRPG #IndieRPG #DwellingRPGJoin Breakup Gaming Society episode sponsor Doghouse Reilly in being clever bastards and wearing clever things.

Today, I am so excited and honored to share my conversation with Jon Bailey, cofounder of the Dwell Bible audio app and author of Dwelling in Christ. We dive deep into what it means to be walking the threefold path of spiritual transformation that we are all on as followers of Jesus. I hope that you are as blessed as I was by this conversation. Resources from this episode: Jon Bailey Website Dwell Bible App Discount Dwelling in Christ by Jon Bailey Divine Conspiracy by Dallas Willard Renovation of the Heart by Dallas Willard Rule of Life episode Send Nancy an audio message! Dwell Bible App Discount Visit my Amazon Cornerstore!  Join my email list!  Nancy Ray Website Nancy Ray on Instagram Affiliate links have been used in this post! I do receive a commission when you choose to purchase through these links, and that helps me keep this podcast up and running—I truly appreciate when you choose to use them!

Fear about the future can make us question whether God will provide what we need. Financial uncertainty, unanswered prayers, changing circumstances, and long seasons of waiting can make fear louder than faith. But 2 Peter 1:3 reminds us that God’s divine power has already given us everything we need for life and godliness. That doesn't mean we will always know how our needs will be met or when the answer will come. It means we can trust the God who knows what we need before we do. Jesus points us to the birds of the air as a reminder of God's care and provision. When we focus on fear, we can lose sight of the ways God has already been faithful. But when we intentionally remember His goodness, practice gratitude, and focus our minds on what is true, our perspective begins to change. God may provide through unexpected circumstances, generous people, simple acts of kindness, or opportunities to become an answer to someone else's prayer. Whatever today holds, we can trust that God has equipped us for what He has called us to face. Highlights What 2 Peter 1:3 means when it says God has given us everything we need for “life and godliness” How fear about finances and the future can become louder than our faith Why remembering God's past faithfulness can help quiet anxiety What Jesus teaches about God's provision through the birds of the air How gratitude and focusing on God's truth can change our perspective The unexpected ways God may provide for our practical and spiritual needs How simple acts of obedience and kindness can become part of God's provision for someone else Want more encouragement throughout your week? Subscribe to The Good Word, LifeAudio’s free weekly newsletter. Sign up at LifeAudio.com/thegoodword Do you want to listen ad-free? When you join Crosswalk Plus, you gain access to exclusive, in-depth Bible study guides, devotionals, sound biblical advice, and daily encouragement from trusted pastors and authors—resources designed to strengthen your faith and equip you to live it out boldly. PLUS ad free podcasts! Sign Up Today! Full Transcript Below: Equipped for Today: What "Life and Godliness" Really Means By Hannah Benson Bible Reading:“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence” (2 Peter 1:3 ESV). It’s so easy to fall into the trap of fear, isn’t it? To focus on the limited knowledge we can see rather than the truth of what God says. I often find myself guilty of this. There are times when faith is louder than fear, yes, but there are other times when fear gets louder than my faith. What are you afraid of? Finances, or lack thereof, or the future? The list could go on and on. I’ve been thinking a lot about God’s provision recently, inspired by a much-needed conversation with a good friend. As someone who works in the creative industry, income can ebb and flow and sometimes be inconsistent, and it’s easy to let the fear of the financial future get louder than my faith. And that fear hits even closer to home right now as I watch my family navigate a similar season. You see, my dad was laid off from his job late last year, and no matter how many doors he’s knocked on, as I write this, nothing yet has come through. We know God will provide and that He’s never failed us, but as the days continue with seemingly no answers in sight, sometimes, we wrestle with fear. Dwelling on fear, as easy as it can be to fall into that trap sometimes, is quite unhealthy. Whatever we dwell on and choose to think about will naturally affect what we believe and how we live. This means if we choose to fix our eyes on things above, then that will naturally affect what we believe about God, ourselves, and the circumstances we find ourselves in. I had a moment recently where fear threatened to consume me. I’m talking about anxiety physically gripping my heart, even though at church the previous day we’d talked about the importance of believing God’s truth over the lies in our heads. Yes, the timing was quite “convenient.” There’s a reason Scripture reminds us to focus on: “whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things” (Philippians 4:8 ESV). Instead of worrying God won’t provide, why not reflect on what He has done in our lives already? It’s good to remember and recount what the Lord has done. When I chose gratitude and to remember His goodness instead of fear, my anxiety began to ease. The truth is, God always provides for everything we need. Often it comes at what we call “the last minute,” but it is certainly never too late. I love what Peter reminds us of in this passage here. God has granted us everything we need for life and godliness. In addition to caring for our spiritual needs, God cares about our material needs as well. When it comes to the practical side, what do we need for life? In Matthew 6:25-34, Jesus tells the disciples not to worry about what they will eat, wear, or drink. And in verse 26 (ESV), he says: “Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?” Let that soak in. If God cares for the birds of the air and provides everything they need, how much more will He provide for His children? Intersecting Faith & Life: Look around you. Do you have food to eat? Clothes on your back? Maybe you don’t know how you’ll pay the bills this month, but maybe you’re not supposed to know right now. I heard a story once about a man who needed money for his little son’s birthday party, but he and his wife didn’t even have that. They didn’t know what to do, but they wanted to bless him. While out on a walk, the Lord led him to the exact amount of money he needed to bless his little boy. When you need it, God will provide it. Sometimes, He’ll provide through a family that gives eggs from their farm to yours all summer. Or who invites you over and offers to pray over you. Or maybe God will use the kindness of a friend who introduced my dad to leadership at the company he works for, in hopes it may open a door for a job. Or what about my friend who took 2 hours out of his day to point me to the Lord and be a listening ear when I didn’t even realize how much I needed it? Sometimes, it’s simple things. Sometimes, we get to be that person for someone else, not realizing how a simple act of obedience can truly bless someone’s day and be what we didn’t even realize they needed. Other times, the Lord allows us to be on the receiving end of His goodness through His children. Pray with me: Dear Father God, please help me to trust that You will give me everything I need for life and godliness. You care about the sparrows and lilies of the field, so how much more do you care for me and provide for me? Thank You for Your provision in my life. In Jesus’s Name, Amen. Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

This episode we continue with the reign of Uno no Sarara, aka Jito Tenno, and look at records of the various foreigners and immigrants who came to the archipelago. This includes immigrants from the Korean peninsula as well as those foreigners with whom Yamato shared the Central Land of the Reed Plains--like the Hayato and the Emishi. We also take a look at the Yamato court's widening relationship with and use of Buddhism. Along the way we take a look at a few different incidents and reports, including omens, hunting and fishing restrictions, and a story of sweet wine that reportedly cured the worst of diseases. For more check out the podcast website: https://sengokudaimyo.com/podcast/episode-155 (blogpost goes live 1 Sep 2026) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 155: Immigrants, Priests, and Sweet Wine The three priests and their companions could see the distinctive pagoda from a distance away.   It stood several stories tall, and the bells at the eave ends glinted in the morning light. To their right, a tall, conical peak stood out from the other mountains, much like a miniature Mt. Fuji.  From there, the mountains swept down to the flat plain, which then ended at the edge of the giant body of water known as Lake Biwa.  The pagoda rose up between the two, its uppermost spire jutting upwards towards the sky.  Around it, much of the flat area had been carved into rectangular rice paddies, with paths and thatched roof buildings around—most of them low to the ground, distinctive of the muro style still prominent amongst most of the common people.  As such, though it didn't come anywhere near the grandeur of the temples in the capital, even a provincial temple stood out with its tiled roof and the brightly colored, red, white, and green walls and windows.  As they approached, the group saw a crowd of people by the gates.  Many of them seemed ill and infirm.  They had come to be healed by the waters of the temple—the same healing waters that had brought these priests all the way from the capital to investigate. We are covering a bunch of different things from the reign of Uno no Sarara, from 686 to 697.  This episode we take a journey through a few different topics.  Mostly we are talking about foreigners—both those from overseas and the ones that Yamato shared the archipelago with—and with Buddhism and how the court used this continental religion that had already become a key organ of the Yamato State. To start with, let's talk about immigrants.  Immigration to the archipelago by this point isn't anything new—and I'm not just talking about the groups that came over and kickstarted the Yayoi culture and the eventual mounded tomb period that we know as the Kofun era.  There were numerous ethno-linguistic groups that fell under Yamato's hegemony, and evidence of active migration. Of the various groups on the archipelago, there appear to be several categories.  For instance, we have groups that are clearly external immigrants, from outside of the archipelago  and then we have those groups that appear to be considered indigenous, at least by Yamato's thinking.. Some of this can be seen in how they are treated, discussed, and even assimilated.  Those external, while often presented as being in a tribute status, are still treated differently from those on the archipelago, where the land borders of Yamato would abut against the territories of local ethnic groups.  This probably also had something to do with the claim that the Heavenly Grandchild and their descendants, the current Tennou, were presumably given sovereignty over the entire Land of the Central Reed Plains, aka the Japanese archipelago. External immigrants included people from Silla, and, even though the kingdoms themselves had fallen and been absorbed by Silla, Gogureyo and Baekje.  This last one might be a bit surprising if we think about it in modern terms where we tend to think in terms of citizenship and nationality first and foremost.  So we think of someone as being American, French, or Japanese based on the country they came from.  But that American might be Dine—aka Navaho—or they could identify as Cajun or their parents might have been immigrants from somewhere else and they are the first generation born in the US.  That doesn't mean they aren't American, but "American" is only part of their identity.  Likewise that Japanese person could be Ainu, Ryukyuan, or even one of the Bonin islanders.  That is to say they may be from an ethno-linguistic group other than the majority ethnic group in that nation. In the same vein, while it's true that Baekje had been conquered by Silla, that doesn't mean that the Baekje people were suddenly erased and that the people suddenly changed their lifestyles or language overnight.  And so, while they may have been subjects of the Silla kingdom, there were still Baekje people both in Silla and in the archipelago.  And as late as 690, decades after it was conquered, we see that Baekje immigrants were arriving in Japan. Similarly, we see Goguryeo immigrants who came over in 687, three years earlier, even though that kingdom no longer existed.  They were settled in Hitachi, where they were given lands, received an allowance of grain to help tide them over, and then allowed to grow their community and work, as long as they did so peacefully, under the care of the local Yamato officials. And it isn't difficult to see why people of Baekje and Goguryeo might come to the archipelago.  Their other options were to head to the Great Tang, which had been the other conquering force, or possibly to go find refuge with various Tungusic ethnic groups around the Amur river area, outside of Tang control. What actually strikes me as a bit more surprising, to be honest, is the immigration of people from Silla.  After all, Silla was ascendant, was it not?  They had just unified the peninsula and this seems like it would have been a great time to be team Silla, and yet we see people leaving to come to Yamato. For instance, in 687 we see 14 immigrants from Silla settled in Shimotsuke.  22 more were presented by the Dazai-Sochi and settled in the land of Musashi.  In 689 and then in 690 we see more Silla immigrants settled in both places.  We also had 50 people come over with Buddhist priests, though we don't know where they ended up settling.  So both Musashi and Shimotsuke were being settled with immigrants from Silla.  Musashi, if you didn't already know, is the name for the area that would largely become the Tokyo metropolis in modern times.  Shimotsuke was the land adjoining it to the northeast.  In all likelihood, all of these people were probably being located to areas near each other, even though they are mentioned as being in different provinces.  That may have been more of an administrative distinction.  That also seems to indicate that they were likely being relocated to border areas where there weren't already large populations, probably because that is where there was open land that wasn't already claimed.  We see something similar with the court sending the people from Goguryeo all the way to Hitachi. It does make me wonder what must have happened for someone to choose to come to the Japanese archipelago from Silla to be sent all the way to the far end of Yamato to work the land.  In previous centuries I would have assumed that these were captives brought back from raids against the mainland, but by all accounts—and the fact that we continue to have relatively cordial diplomatic relations between Yamato and Silla—it appears that Yamato wasn't sending raids and that these individuals were likely coming willingly.  Perhaps they were getting crowded out somewhere in Silla, and had heard of new opportunities.  Or perhaps they had done something to make them persona-non-grata, as they say, back in their home country.   Whatever the reason, there were a number of people coming over, who would have also brought their cultural and technological knowledge along with them.  And many of them were being settled in the far eastern end of Honshu—though that may be something for another time. The indigenous category includes not only the Wa people of Yamato, but also the Hayato and the Emishi.  Of these we don't have a lot of information about who they were or what languages they spoke. For the Hayato we only have a few possible words of their language, and various other things that we know from Yamato's court records.  We know that the Yamato officials needed interpreters to speak with the Hayato.  There are those that theorize that the Hayato language had evolved from one of the languages spoken during the Jomon era—which doesn't give us much to go on other than the idea that it may not have been a Japonic language.  Attempts have been made to connect the Hayato with the unique burial features and other material artifacts of southern Kyushu, and then to the previous ethnic group, known as the Kumaso—or possibly the Kuma and So—but so far there are theories but no hard and fast connections. For example, we know that the Hayato were said to be from Ata and Ohosumi, according to the records of the court, but they also only show up in the late 7th century.  Prior to that we have stories of the Kumaso, and even people called Tsuchigumo.  Were those previous names for the ancestors of the Hayato?  Or were the Hayato encountered later, as Yamato's borders expanded, having perhaps encompassed the lands of the Kumaso and now running into the Hayato?  The fact that they show up so late in the narrative is particularly interesting, as they really only get mentioned in the reign of Ohoama and then Uno no Sarara—though they would be particularly active in the years to come, when the Nihon Shoki was being compiled.  For example, we know that the Hayato were brought into the court system, and also that they resisted, with numerous rebellions in the 8th century, though at this early point, things seemed to be going well. So Hayato were coming to the court, likely seeing some benefit in their association with Yamato.  They are shown coming in fairly significant numbers as well. Meanwhile, we have the ongoing assimilation of the Emishi.  Unlike the Hayato, the Emishi have shown up in the narrative since the legendary period.  We've talked about them quite a bit in various episodes.  Even within the Emishi, the Emishi of Koshi are differentiated from the Emishi further north in Tohoku.  Linguistically, a lot of place names in Tohoku and eastern Honshu have been compared to the Ainu language, with suspicions that a related language was in use in eastern and northeastern Japan for some time.  Tohoku is also the area that most resisted Yayoi culture, based on archaeological finds.  We know that wet rice paddy agriculture also made early in-roads into Tohoku, but then retreated much farther south, perhaps because it wasn't as suitable for the colder climate at that time.  Northern material culture continued to exhibit signs of evolution from the previous Jomon era, with Hokkaido continuing a tradition that we know as the Epi-Jomon, which we first talked about back in episode 50, and several times since then as well..  There were some mounded tombs—even some keyhole shaped tombs around Sendai and Osaki, in modern Miyagi prefecture—but nothing comparable to the large numbers of tombs found in areas further to the south. The Yamato people had had regular encounters with people called "Emishi" since at least the time of Kashikiya Hime, aka Suiko Tenno.  During the time that Takara Hime was on the throne a second time, there were massive military operations, first against the Emishi, and then supporting them against the Mishihase people in what appears to have been Hokkaido.  The Emishi were further brought under the Yamato court and into the court rank system, and we see rank handed out to various members of the group.  Then, in the reign of Uno no Sarara, we start to see further cultural assimilation in the form of the spread of Buddhism. In 689, we are told of Shiriko, an "Emishi of Kikafu, in Ukitamu district, in Michinoku".   This possibly refers to Okitama no Kori, a district in modern Yamagata Prefecture.  Shiriko had two sons, Maro and Kanawori, who requested permission to shave their hair and become Buddhist priests.  Perhaps related to this, about twenty days before, about 231 Emishi men and women had attended a banquet under the tsuki tree by Asukadera, where they were given gifts and rank.  Did that inspire them to want to learn more about this "Buddhism" thing? Either way, Uno no Sarara agreed.  In the edict she commented that Maro and his brother were both refined and modest, despite their youth, and that they were eating vegetarian dishes and keeping the Buddhist precepts.  So presumably this wasn't a last minute decision on their part, though we should probably take the wording in the edict with at least a grain of salt, given their purpose. Only six days later we see that the court is presenting a load of gifts to an Emishi monk named Doushin.  Doushin is said to have been a Koshi Emishi, rather than the Kitafu Emishi of Michinoku.  The court granted him a Buddhist statue, a purification flag, a wine cup, a begging bowl, five-colored silk cloth, thirteen pounds of flossed silk, 10 bolts of regular cloth, ten hoes, and a saddle. Six months later there is another priest:  Jitoku, an Emishi of Michinoku, who is granted a gold-copper image of Yakushi Buddha and a gold-copper image of Kanzeon—or Kannon—Boddhisatva, as well as a bell, a begging bowl, a precious curtain, an incense burner, and a banner. What this looks like, to me, is the court promoting Buddhism among the Emishi.  This feels similar to the way that priests also spread the worship of Mt. Miwa or other kami.  While Buddhism was technically universal, the Court had ensured that they had a hand on the center of Buddhist teaching, at least early on.  Indeed, at the same time that Uno no Sarara was building up the Jingikan and bolstering the worship of Amaterasu at Ise Grand Shrine, she and the court were also leveraging Buddhism and Buddhist concepts in a variety of ways.  She put it in an edict to the ministers in 691.  She noted that they had erected Buddhist Halls and Sutra repositories, and they practiced the six monthly fasts.  The sovereigns would occasionally send Ohotoneri to inquire after the welfare of priests.  As such, they should continue to uphold the Buddhsit Faith with zealous hearts. Upholding the faith wasn't just about words.  There were actual financial contributions.  Besides the national temples, there were gifts made, such as those to the Emishi priests, mentioned earlier.  In 692, Kwansei was presented silk and cloth and commended for making white lead, which was a popular ingredient for cosmetics.  Later that year, Yamada no Mikata was granted rank, and the fact that he had gone to Silla to study as a priest is mentioned in conjunction with that, though apparently he either didn't take orders or had gone back to being a lay person.   And in 693 they gave the priest, Hokyo, 3 chou worth or rice-land.  And in 696 there were 30 houses granted as a sustenance-fief to Bendou, a priest of Daikandaiji. And that tells us the kinds of resources the State was putting towards it, but what were they using Buddhism for?  What purpose did it serve the State, or was it purely altruistic?  A big part of it, as we have discussed in the past, was through the concept of karma and merit.  The court seems to have been making a variety of decisions that look to be efforts to increase the State's merit.  This is a continuation of things we saw in Ohoama's reign, along with some new moves.  For instance, we have previously mentioned in passing how the court was giving alms to the elderly and infirm, at least in the capital, and we see a lot more amnesties—though often qualified amnesties, with various crimes excluded. Then there were things like the edict of 689, in which Hunting and Fishing were prohibited in the Sea of Muko in the province of Settsu for a distance of 1000 paces, and for 20,000 shiro on the plain of Nagino in the district of Ate in the province of Kii, and for 20,000 shiro on the plains of Mino in the district and province of Iga.  The edict also attached keepers to these places in the same way as the Sea of Takashi in the district of Ohotori in the province of Kawachi.  Right off the bat we know a few things.  First off, this is the first time we've seen an edict like this, and yet the Chronicles say that this is similar to the way that "Keepers" were attached to the Sea of Takashi in Ohotori district.  The term used for "Keepers" appears to be "shugo", which would later be used for military governors in the Kamakura period, which would eventually become the shugo daimyo and then the Sengoku daimyo—our namesake.  But in this case it appears that "shugo" is just a literal translation of a "protector".  In front of that is the word "oku", meaning to keep or preserve.  Hence Aston's translation of these people as "keepers".  What is not clear to me is whether this is a reference to something that happened earlier, and just didn't get recorded, or if the Chroniclers are talking about a later practice which the audience for the Nihon Shoki would have been familiar with.  The Takashi sea would refer to the Seto Inland Sea just off the coast of Takashi, which was in Kawachi, south of modern Osaka.    The other places we see named are the Sea of Muko, in Settsu, which would have been north and west from modern Osaka, as well as Nagino in Kii and Mino in Iga. Nagino's location is not quite certain.  Ate is likely Arida, and Nagino may be what was eventually Nago, now thought to be near or including the Hirogawa region of Wakayama.  Later there were be prohibitions on fishining in the areas of Yuasa, Hiro, and Hirogawa, so perhaps there was also a prohibition on hunting on the plains.  This is all on the west side of the Kii peninsula, south of modern Osaka, so still facing the Seto Inland Sea. Iga, however, was on the other side of the peninsula.  Given that it was in Iga district of the land of Iga, this prohibition would definitely be about hunting, and not fishing.  It is also interesting to take a look at the measurements involved.  The one clear prohibition on fishing, in the Sea of Muko, is measured in paces while the other two are mentioned as being on the "plains"—though technically it should probably be "Nagi Plain" and "Mi Plain"—and they are measured differently, in something called "shiro".  By the way, I tried to find how big a "shiro" was and I couldn't quite do it. I wonder if the difference there, though, is area versus length:  For the sea of Muko it probably meant the waters directly out from the shore of Muko, and so I imagine that the paces were measure out from a certain point, walking along the shoreline, and then you couldn't go out into the sea in those areas to fish.  For the plains you could have more definitive markers indicating a particular area that was under the prohibition. For another clue to protected areas and distances, we see later that "long-life places" were established throughout the various provinces, each one being 1000 paces.  Aston notes that "long life places" indicated areas where animals couldn't be harmed, and given that they talk about it in terms of "paces" I would assume that means these were probably more prohibitions on fishing. That language also suggests to me that there was some kind of Buddhist reasoning behind it—mercy for the creatures of the land.  It isn't clear how long these prohibitions remained in effect, either.  This may also explain an order just a few days later that a white swallow that was caught in Mike, in the land of Sanuki, should be set free.  Unusually white or albino animals were often caught and presented to the throne as auspicious omens, not always in a live state.  However, Buddhism often teaches that there is merit in releasing animals, and so this feels like it was a way of demonstrating mercy and building merit, while also acknowledging the auspicious omen that accompanied its appearance. Also in this edict is who it is directed to:  Tanaka no Ason no Norimaro, who is named as the "soryo" of Iyo.  We've mentioned this before, in passing; this was a position similar to the Dazai no Sochi.  Effectively, the government official in charge of Iyo was in charge of the entire island of Shikoku.  Unlike the Dazai no Sochi, this position does not seem to have remained for long; instead, Shikoku was divided up into separate provinces and then each province had its own governor. By the way, we've talked about Norimaro before, as well.  He was previously in charge of the mission to Silla, when they went to announce Ohoama's demise, but then ran into a bunch of diplomatic etiquette issues such that they weren't able to deliver the news—or perhaps more appropriately they decided they couldn't deliver the news.  So from representing the court on missions, Norimaro went on to become the government official in Iyo overseeing all of Shikoku.  A couple of years later he would show up again, this time sending gold and silver that had apparently been found at Mt. Mima in Uwa district—modern Uwajima.  Unfortunately, after that he disappears from the narrative, and the position seems to end with him. Speaking of animals—the presentation of auspicious plants animals continued, and was often wrapped up with amnesties and similar such things.  The year 692 seems to have been of particular significance.  There we see the Governor of Sagami presenting a pair of fledgling red crows that had been caught in Miura.  Later we see that the governor, the vice governor, and the individual who had caught the crows—Kashima no Omi no Kusu—were gifted with rank and presents, while Miura district had its taxes and forced labor remitted for a period of three years. Later that same year, the Governor of Ise presented auspicious stalks of rice while the Governor of Echizen, that is to say the western part of Koshi closest to the capital, presented a white moth.  The stalks of rice don't seem to have warranted much, but the white moth, which presumably was not just a moth that is naturally white, was apparently considered something noteworthy.  We are told that it was caught on the shore at Uragami, in the district of Tsuruga.  As such, the Fief of the Kebi no Kami—the kami of Kebi, or at least his shrine—was increased by 20 houses.  Unfortunately, we have a lacuna or gap in the text so we don't get everything else.  This is a good reminder that sometimes we don't have anything because it wasn't written down, and sometimes because accidents happen.  Either something doesn't get transcribed properly or something gets damaged early on and there aren't enough copies for it to propagate from another source. Our next omens come in 694—the same year that the Fujiwara Palace was occupied.  We are told that a white copper-pheasant was presented by Sarara in Kawachi.  So the Governor and Vice-Governor of the district received promotions, as did the many who had caught it, Osakabe no Miyatsuko no Karakuni.  Four months later, a white bat was found by a man in Araki, in Hida province.  His name was Ohokunibe no Otohi, and he didn't receive a promotion in court rank, but he did get material presents in terms of silk cloth and floss, and, perhaps more importantly, he was exempted from all forced labor for the rest of his life.  Not a bad deal, if you ask me. Now omens were good and all, but omens were hardly active expressions by the government.  When things were happening—like damaging rains—or perhaps not happening—like droughts—people wanted the government to do something.  I know it may be hard for people to believe in this day and age, but many people believed that the government was responsible for all sorts of things that it had little control over.  In this case, that was the weather, and the state could at least prepare by collecting taxes in rice and then providing relief via those same resources.  But that still only did so much.  So when months went by with no rain falling, the state would turn towards ritual.  In some cases that ritual was directed at the kami and the new Jingikan, but in other cases, it fell on Buddhist priests. So, for example, in 688 we are told that there was a drought and the court initiated prayers for rain.  Those prayers were carried out by the priest Douzou.  Douzou was of Baekje extraction, but that didn't concern the court—they just wanted to know that he was effective.  Sure enough, after praying for rain, the clouds opened up and before morning the rain had fallen.  We are told it fell "across the realm", which I'm pretty sure is hyperbole.  It probably fell all across the Nara plains and surrounding areas, which was enough for the court. In 691, they were struck with the opposite problem, which we know because the court issued an edict dated to the 19th day of the 6th month of that year.  Apparently rain had fallen for two straight months.  And while the fifth month rains—the Satsuki-ame—are well-known, this apparently had started back in the 4th month of that year, and now there was a worry that it would start to injure the crops, reducing the annual yield.  The conclusion appears to have been that the country did not have enough merit.  Therefore the ministers and officials were prohibited from the use of strong drink or meat—Aston translates it directly as "animal food".  They were also ordered to compose their hearts and repent of any sins they may have committed.  At the same time, the priests in the temples of the capital and Home provinces were told to recite sutras for five straight days.  We also know that a day later they announced an amnesty for various criminals, as well.  Another act of mercy and hopefully for making merit. And it seems to have worked.  Or one could just say that the natural monsoon rains finally stopped after a particularly heavy season.  Who's to say? In the 5th intercalary month of 692, the rains were again pretty bad.  This time it isn't that they were long, but that it was heavy rain—what Japanese meteorology reports would likely call "Oyu", or Great Rain—which brought with it floods. Unfortunately, while they could pray for rain to start or stop, floods are another matter.  By the time you know the flood has happened it is too late.  And so this is where the government's preparedness came into focus.  Commissioners were sent to visit the districts and provinces.  There they found people affected by the flooding and they were empowered to make loans to provide relief.  Furthermore, they allowed people to access resources that might otherwise have been restricted, allowing them to fish and cut wood in the hills, forests, ponds, and marshes, even if that was normally a prohibited activity, so that they could sustain themselves until they were able to get back on their feet.  At the same time, the Sutra of Golden Light, the Konkwoumyou Sutra, one of the sutras for protecting the state, was to be read aloud in the capital and the Home Provinces.  The Sutra of Golden Light is the one which not only talks about the Shitennou, the four heavenly kings, but also emphasizes that if rulers support and honor the recitation of the sutra, then their kingdoms would be prosperous and peaceful, so what better time to read it than during or just after a disaster? There were other recitations and congregations that were not quite so obviously connected.  In 690, there were discourses in the inner precinct of the palace during the "Vassa", known in Japanese as "Ango" or "Dwelling in Peace".  This comes from the tradition in Buddhism where it is said that the Buddha and his disciples, though normally traveling around the countryside, would come together during the rainy season.  During this time they would talk and share.  It is still practiced in many Theravada schools, where monks will gather in temples during the rainy season.  Of course, as we've discussed, the 5th month was right in the middle of Japan's rainy season, so it seems like they may have been attempting to emulate that tradition. Three years later, we are told that they held a great-congregation of monks on that same date—the 15th day of the 5th month.  This is not referred to as an Ango, however, possibly noting a change in the way they were organizing or conducting it—or possibly just because it was referred to differently in the record the Chroniclers used.  That said, a great-congregation was simply a Buddhist gathering, where various priests would provide sermons or sutra readings, and not necessarily tied to a particular time.  Another one was called in the 9th month of 693 on behalf of the late sovereign, Ohoama and all prisoners were released, which was no doubt merit seen as accruing to the late sovereign. A month after that, the Benevolent King Sutra, or Ninnou-kyou, was expounded in the provinces for four days.  This is another one of the sutras considered important for the well-being of the state. In 694 we have 100 copies of the Konkwoumyou sutra—the Sutra of Golden Light—being sent out to the provinces, with the intent that they should be read together, at a certain time, when the moon of the first month was in the first quarter.  Any fees or resources needed by the temples to carry this out were to be defrayed from the public revenues of the provinces.  As Aston points out, "revenues" in this case would not necessarily be cash money.  Not that they didn't have coins—they had the Fuhonsen coins from Ohoama's time; see Episode 146 for more information.  We are even told that in 694 the court appointed three officials—Ohoyake no Maro, Utena no Yashima, and Kibumi no Honjitsu—to be governors for the mint, although Aston notes a Shoku Nihongi account from 708 that claimed that was the "first time" the title was given out.  Either way, even though they were minting coins, these wouldn't have been in common circulation.  The government may have used them to pay for things, but taxes coming in, especially in the provinces would have been in-kind taxes, meaning that the revenue to the temples were likely paid in rice, cloth, or similar. We similarly see another edict to read the Golden Light sutra on the first day of the twelfth month of 696.  This time it wasn't just a one time reading, though: they were setting a precedent.  The edict was to expound the Sutra of Golden Light and then, every year hence, they would schedule ten people of pure life who should be inducted as monks on the eve of the New Year.  I have to wonder about how they had people take orders—and whether it was a lifelong commitment or, as in some cultures, today, a temporary position.  After all, Ohoama took orders but didn't exactly remain "retired" for all that long. The same thing had happened back in 694, when one hundred and four people were made to enter religion for the sake of Royal Princess Asuka.  So how long did they remain Buddhist priests? There is a reference, in 693, of a priest being stripped of his monkhood.  It was done by royal order for a Goguryeo priest Fukuka, and it isn't made clear why.  Was it something that the priest wanted?  Maybe they wanted to stop being a monk for some reason?  Or was it done as a punishment?  There was apparently a great-congregation only about two weeks prior.  Maybe there was some drama?  We'll probably never know. In 697, there was an uptick in merit-making.  In the third month, a great-congregation was being held in the Eastern Palace.  The Eastern Palace was the home of the Crown Prince, so this may have something to do with the planned succession, but then in the 6th month we see a bunch of things happening.  There was a royal order for sutras to be read in temples in the Home Provinces, and then, nine days later, an order that people of 5th rank and lower were to go spend time cleaning out the temples in the capital.  On the 26th, 11 days after that, we get a record the seems to bring this into focus, as the Ministers and public functionaries started making votive images of the Buddha for the sake of Uno no Sarara's illness.  It seems that she was feeling unwell, which probably kicked off a lot of this activity, and may even be why she finally decided to abdicate.  There was one more seemingly related note.  On the 29th day of the 7th month the Ministers and public functionaries prepared a festival for the installation of Buddhist images in the temple of Yakushiji.  This was the temple Ohoama had originally commissioned for Uno no Sarara during his reign when she was sick back then.  She had recovered, then, and she would recover again—but her faith in the healing power of the Buddha may have been limited.  She would abdicate a few days later, leaving the throne to Prince Karu—the future Monmu Tennou. One last thing, somewhat tangential, it seems.  In the 11th month of 693, three priests, Houin, Zen'ou, and Shingi, set out, along with others, to the Yasu district in Afumi to taste the sweet wine of the local springs.  This is likely the area around the Yasu river, where it flows northwest from the mountains into Lake Biwa.  Today it is Yasu city on one side of the river and Moriyama city on the other. They apparently came back in the third month of the following year, as that is when we get a royal edict concerning said springs.  Based on that, we are told that the spring of quote-unquote "sweet wine" or "sweet sake" bubbled up at Mt. Tsuga in the Yasu district of Afumi.  Mt. Tsuga, or Tsugayama, may be related to "Moriyama", and Moriyama city is still known for the spring water that comes out of the nearby mountains. In the edict they mention that people who were afflicted with various disease would stay at Yasudera, where they presumably drank the water from the springs, and many of them found themselves healed.  For this miraculous occurrence, the temple itself was awarded four chou of rice-land, and an amount of cloth.  In addition, the district of Yasu was exempted from taxes and forced labor, as well as from any other kinds of corvees that might be levied, for at least one year.  Local authorities were promoted a grade in rank, and gifts were made out to those who were credited with first discovering the springs and their miraculous properties—Kadono no Hatsuki and the daughter of Kudara no Tsurara. A couple of extra notes, based on what we see here.  First off, it is unfortunately too often the case that we see women described like this—the daughter of so-and-so—without providing an actual name.  It is interesting that she is the daughter of someone with the name "Kudara", meaning "Baekje".  During the reign of Naka no Ohoe, aka Tenji Tennou, a number of Baekje people were settled in the areas around Lake Biwa and the Echi River, the next major river to the northeast. The temple mentioned, Yasudera, would have been the local temple, probably run by the local elites.  That likely means the Yasu no Atai family.  The temple itself is no more, and we aren't sure exactly where it was, but there is a strong case to be made that archaeological remains at Yoshimi-chou, in modern Moriyama city, might be that temple.  Still, there is no conclusive evidence. As for springs having healing properties—this is nothing new.  Minerals could have given the water a sweet taste, or perhaps there was something that clouded it, like nigori-zake—unfiltered rice wine.  Whether or not there were any natural healing properties I leave up to your own imagining.  Did people actually benefit from the waters?  Or maybe just because they believed?  Was the fact that a Buddhist temple was involved part of it, or is this just the same thing we see with people going to various springs and imparting to them some healing properties? Either way, it seems that at some point the spring no longer produced the "sweet wine" that had made it famous in its day, and people moved on to a different location. For now, I think we can stop here.  We have probably one more episode talking about specific items from this reign, but we are starting to get more and more sources, including the poetry of the Man'yoshu, which I hope to dig into here in a bit.  Plus a few other things in the works. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

What does it look like to truly make your faith your own? Some of us may have grown up as a pastor's kid or in a devoted churchgoing family, while others pursued God on their own without the support of family or friends. No matter what your background looks like, everyone has their own path toward making the decision to have their own personal relationship with Jesus. At six years old, Lisa Whittle made that decision. Ever since then, she's been living out her faith by putting Jesus first every single morning. Join hosts Eryn Eddy Adkins and Vivian Mabuni for this inspiring God Hears Her conversations as they gain insight from Lisa about how to keep Jesus above everything else.  Guest Bio: Lisa Whittle is the bestselling author of multiple books and Bible studies, including Jesus Over Everything and her latest, Body & Soul. She is a sought-out Bible teacher for her wit and bold, pragmatic approach. She is the founder of several online communities, a seasoned book and ministry coach, and host of the popular Jesus Over Everything podcast. She's a wife, mom, lover of laughter, good food, and the Bible, and she is a self-professed feisty work in progress.  Notes and Quotes:  “That's been the question my entire life: Who do I love more, me or Jesus?” —Lisa Whittle  “I've had to make many moments of decisions to choose God over and over again.” —Lisa Whittle  “It's a daily complacency and not choosing God that leads us down a different path.” —Lisa Whittle  “Anything that I have felt compelled to give up is because there has been a blessing on the other end. There's nothing that we could give up on this earth that is better than knowing Christ.” —Lisa Whittle  “We either believe that the prize is heaven or not.” —Lisa Whittle  “The reality is that busyness kills relationships more than anything else, and this applies to our relationship with Christ. Margin is what we need the most to be able to hear the voice of God.” —Lisa Whittle  “God really did a work in me to show me how my spiritual formation had been through the hurts and the healing through the body of Christ.” —Lisa Whittle  “I don't need to know where God is because He knows exactly where I am.” —Lisa Whittle  Verses:  Job 23  Related Episodes:  GHH Ep 13 – Enjoying and Exploring Scripture with Meghan Larissa Good: https://godhearsher.org/podcast/enjoying-and-exploring-scripture/ GHH Ep 131 - Jesus, Be My Peace with Sharon Hodde Miller: https://godhearsher.org/podcast/jesus-be-my-peace/ GHH Ep 134 – Dwelling with the Lord with Sandra Byrd: https://godhearsher.org/podcast/dwelling-with-the-lord/  Links:  God Hears Her website: https://go.odb.org/sign-up-ghh  Subscribe to the God Hears Her YouTube channel: https://www.youtube.com/@GodHearsHerODBM Connect with Lisa Whittle: https://www.lisawhittle.com/ He's Still Good by Katie Dietz: https://godhearsher.org/shop/hes-still-good/  

Teacher: Adam Just Download Sermon Notes  Watch Episode Give Online: http://westgatechapel.org/give Chapters (00:00:04) - Praise the Lord(00:04:31) - Wedding Celebration and Life Group Sign Up Event(00:07:47) - Chris' Story of Kairos(00:10:40) - Kairos Baptisms and Salvations within Toledo Correctional(00:12:04) - Everything I Need for the Prison Weekend(00:20:18) - Heavenly Tithing(00:29:42) - WHY WOULD I VISIT THE HOLY BELAST?(00:31:19) - God's Word in the Wilderness(00:33:28) - In the Wilderness: Moses Dies(00:33:57) - Life of Moses(00:40:53) - Exodus 3: Dwelling with His People(00:45:25) - TABERNACLE(00:48:23) - The rituals of the temple(00:50:48) - The Ark of the Covenant(00:54:45) - God's Presence in the People(00:55:37) - The Center of God's Life(01:02:27) - Obedience to God's Will for My Life(01:08:44) - The temple of the Holy Spirit(01:11:19) - Labyrinth of Faith: Growing in the Wilderness(01:17:28) - God's Presence in the Wilderness(01:21:15) - All My Hope Is Only in Christ

Psalm 48

Weekly Devotion

Explore God's Work In Our Labor in this profound 2 Timothy 2 sermon. Discover how trusting God's work in ministry fuels our lasting faithfulness. The hard work of ministry is preeminently the careful communication of Scripture. In this verse by verse exposition of 2 Timothy 2, Pastor Richard Caldwell examines Paul's exhortation regarding the duties and limitations of a biblical teacher. We are reminded that while believers are called to diligence in spiritual stewardship, the ultimate results rest entirely on the grace of God. To grow in wisdom and insight, Christians must engage in the underestimated practice of biblical meditation. Dwelling deeply upon the truth of God's Word transforms our worldview and grounds our efforts in divine love. Ultimately, a faithful steward carries out their calling with the confident hope that God is actively working through His Word. As true servants do God's true work, we can rest knowing that God is sovereignly causing the growth. Key Biblical Takeaways: - The Preeminence of the Word: The primary task of any spiritual leader is to carefully and prayerfully communicate the authoritative truth of Scripture. - The Necessity of Divine Grace: While Christians must labor diligently in their callings, true spiritual growth and understanding are exclusively the work of God. - The Power of Biblical Meditation: Continually reflecting on biblical truth is a vital practice for gaining spiritual wisdom and maintaining a God honoring worldview. - The Assurance of Sovereign Love: Faithful ministry is anchored in the confidence that God lovingly works through His Word to build up the church.

Explore God's Work In Our Labor in this profound 2 Timothy 2 sermon. Discover how trusting God's work in ministry fuels our lasting faithfulness. The hard work of ministry is preeminently the careful communication of Scripture. In this verse by verse exposition of 2 Timothy 2, Pastor Richard Caldwell examines Paul's exhortation regarding the duties and limitations of a biblical teacher. We are reminded that while believers are called to diligence in spiritual stewardship, the ultimate results rest entirely on the grace of God. To grow in wisdom and insight, Christians must engage in the underestimated practice of biblical meditation. Dwelling deeply upon the truth of God's Word transforms our worldview and grounds our efforts in divine love. Ultimately, a faithful steward carries out their calling with the confident hope that God is actively working through His Word. As true servants do God's true work, we can rest knowing that God is sovereignly causing the growth. Key Biblical Takeaways: - The Preeminence of the Word: The primary task of any spiritual leader is to carefully and prayerfully communicate the authoritative truth of Scripture. - The Necessity of Divine Grace: While Christians must labor diligently in their callings, true spiritual growth and understanding are exclusively the work of God. - The Power of Biblical Meditation: Continually reflecting on biblical truth is a vital practice for gaining spiritual wisdom and maintaining a God honoring worldview. - The Assurance of Sovereign Love: Faithful ministry is anchored in the confidence that God lovingly works through His Word to build up the church.

Explore God's Work In Our Labor in this profound 2 Timothy 2 sermon. Discover how trusting God's work in ministry fuels our lasting faithfulness. The hard work of ministry is preeminently the careful communication of Scripture. In this verse by verse exposition of 2 Timothy 2, Pastor Richard Caldwell examines Paul's exhortation regarding the duties and limitations of a biblical teacher. We are reminded that while believers are called to diligence in spiritual stewardship, the ultimate results rest entirely on the grace of God. To grow in wisdom and insight, Christians must engage in the underestimated practice of biblical meditation. Dwelling deeply upon the truth of God's Word transforms our worldview and grounds our efforts in divine love. Ultimately, a faithful steward carries out their calling with the confident hope that God is actively working through His Word. As true servants do God's true work, we can rest knowing that God is sovereignly causing the growth. Key Biblical Takeaways: - The Preeminence of the Word: The primary task of any spiritual leader is to carefully and prayerfully communicate the authoritative truth of Scripture. - The Necessity of Divine Grace: While Christians must labor diligently in their callings, true spiritual growth and understanding are exclusively the work of God. - The Power of Biblical Meditation: Continually reflecting on biblical truth is a vital practice for gaining spiritual wisdom and maintaining a God honoring worldview. - The Assurance of Sovereign Love: Faithful ministry is anchored in the confidence that God lovingly works through His Word to build up the church.

Nathan talks with Jon Bailey, Renovaré Ministry Team member and new author of the book Dwelling in Christ (first book in this season's Renovaré Book Club). The two discuss how Jon came to experience and write about the never-ending journey of transformation in Christ.

248 248 - The Trinity in Unison - The God of Dwelling 8-16-26 by Mike Hurtgen

Preacher: Jason Faber