Podcasts about earthly

Read OnlineDrinking Christ's ChaliceThe mother of the sons of Zebedee approached Jesus with her sons and did him homage, wishing to ask him for something. He said to her, “What do you wish?” She answered him, “Command that these two sons of mine sit, one at your right and the other at your left, in your Kingdom.” Jesus said in reply, “You do not know what you are asking. Can you drink the chalice that I am going to drink?” They said to him, “We can.” Matthew 20:20–22Among the Twelve Apostles, two were named James: James the Greater, son of Zebedee, and James the Lesser, son of Alpheus. James the Greater, whom we honor today, was likely called “greater” due to his prominence in the Gospel narrative. He was the brother of John the Evangelist, and tradition holds that their mother was Salome, possibly the sister of the Blessed Virgin Mary—making James and John cousins of Jesus.In today's Gospel, the mother of James and John expresses her natural affection and ambition for her sons by approaching Jesus with a bold request: that they might sit, one at His right and the other at His left, in His Kingdom. While her petition reveals faith in Jesus and love for her sons, it also highlights a misunderstanding of the nature of Christ's kingship. Earthly rulers may reign with power, honor, and prestige, but the Kingdom of God is not built on worldly glory; it is built on humble, self-giving love.Jesus responds with a gentle yet penetrating question: “Can you drink the chalice that I am going to drink?” The “chalice” refers to His suffering—His Passion and Death. It is filled not with comfort or honor, but with humiliation and sacrifice. James and John respond with confident simplicity: “We can.” Their answer, though likely offered without full understanding, reveals a spark of heroic love and loyalty that would, in time, be tested and fulfilled.Jesus affirms, “My chalice you will indeed drink.” Saint James would become the first of the Apostles to suffer martyrdom, as recorded in Acts 12:2, when he was beheaded by the sword under Herod Agrippa. Herod sought to strike at the newly developing Church and to appease the Jews who opposed Jesus and His followers.James truly shared in the Passion of Christ, offering his life in union with his Master. His martyrdom was followed by the arrest of Peter, likewise intended to please those persecuting the Church. Yet while Peter was miraculously freed by an angel, James was not. Why?Like James and Peter, each of us has a unique mission in life. Some, like Peter, are raised to prominence and leadership. Others, like James, are called to a more hidden and radical sacrifice. Both vocations are precious in the eyes of God. James' early martyrdom was not a failure but a fulfillment—a witness to the glory of drinking deeply from the chalice of Christ.As we honor Saint James, reflect today on his zeal, faith, and desire to be an active member of Christ's Kingdom. Though he misunderstood what that entailed at first, he remained faithful until the end. Reflect on your own desire for status or recognition. Do you seek honor among others, whether in the Church or society? If so, turn to Saint James, who ultimately embraced the true mission of discipleship. We, too, must drink Christ's chalice of selfless and sacrificial love, willingly laying down our lives in countless ways. Resolve to embrace whatever mission God entrusts to you. If He opens the door to leadership and prominence, walk through it humbly. If He leads you through the door of sacrifice and holy suffering, do not hesitate. God has a unique and glorious mission for each of us—different from one another, yet equally glorious when accepted with love and fidelity.My sacrificial Lord, You freely and completely offered Your life on the Cross and invite me to follow in Your footsteps. Saint James responded with courage, drinking the chalice You gave him, even to the shedding of his blood. Reveal to me, Lord, the mission You have entrusted to my life, and grant me the strength to embrace it with all my heart. May I, like Saint James, share in the glory of Your Kingdom through a life of faithful love and sacrifice. Jesus, I trust in You.  Image: St James the Apostle, by Peter Paul RubensSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Are You Ready for Your Earthly Death? Is Your Salvation Sure? If Not, Make Yourself Ready Now Through God's Grace and the Gospel MESSAGE SUMMARY: Be ready for the end of your earthly life and the return of the Lord. In 1 Thessalonians 5:1-2, Paul writes to the Christians at the church in Thessalonica: “Now concerning the times and the seasons, brothers, you have no need to have anything written to you. For you yourselves are fully aware that the day of the Lord will come like a thief in the night. While people are saying, ‘There is peace and security,' then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. But you are not in darkness, brothers, for that day to surprise you like a thief. For you are all children of light, children of the day. We are not of the night or of the darkness. So, then let us not sleep, as others do, but let us keep awake and be sober.”. Are you ready? Are you sure in your Salvation? If not, make yourself ready and keep ready! God's Grace and the Gospel of Jesus prepare you for your earthly death while providing the means for your Eternal Life!   TODAY'S PRAYER: Lord, you know how difficult it is for me to be in silence before you. At times it feels almost impossible, given the demands, distractions, and noise all around me. I invite you to lead me to a quiet, silent place before you — to a place where I can hear you as Elijah did. In Jesus' name, amen.     Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 123). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, Because of who I am in Jesus Christ, I will not be driven by Hatred Rather, I will abide in the Lord's Love. “I am the vine; you are the branches. If a man remains in Me and I in him, he will bear much fruit; apart from Me you can do nothing.” (John 15:5). SCRIPTURE REFERENCE (ESV): Matthew 10:37-39; 1 Corinthians 9:12-23; James 3:13-18; Hebrews 4:15-16; Psalms 65:1-13. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “Following Jesus – Jesus Calls Us to Follow Him Without Reservations”, at our Website: https://awordfromthelord.org/listen/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

Have you ever woken up and wondered why? This episode explores the deeper question of why we're here and challenges the idea that work, wealth, and status alone can deliver a meaningful life. We reflect on how modern culture keeps people busy and striving, often without pausing to consider whether they're building the life they were truly made for.Drawing on Psalm 127, we distinguish between labor driven by worldly validation and work rooted in faith and purpose. The central message: ambition and responsibility aren't the problem, but they need to be directed toward serving God rather than constructing our own significance.Key Moments:0:00 Opening and the central question. Why did you wake up today?1:12 The pace of modern life and how busyness keeps people from their purpose1:43 The pressure of status, wealth, and work2:27 How the pattern begins early: school schedules, debt, and adult responsibility3:32 Work is not the enemy, but it becomes empty when disconnected from purpose4:03 Questioning the promise of happiness5:05 Accumulation versus communion5:39 The fading version of the dream7:21 Psalm 127 and labor in vain8:30 Earthly status versus heavenly status9:30 Reframing action and ambition11:11 Practical reflection for the week12:23 Closing encouragement

Summary In this sermon from 1 Peter 1:3–5, Dr. Michael Easley reminds believers that their confidence rests not in their circumstances but in God's finished work. Writing to Christians scattered by persecution, Peter calls them to remember two unshakable truths: what God has done and what God has given. God, according to His great mercy, caused believers to be born again into a living hope through the resurrection of Jesus Christ. Salvation is not something we achieve or earn. It begins with God's initiative, His mercy, and His sovereign grace. Because Christ conquered death, Christians possess a hope that is certain, alive, and anchored in eternity. Peter then points to the believer's inheritance. Unlike earthly possessions that rust, fade, or lose value, the inheritance waiting for God's children is imperishable, undefiled, and unfading. It is reserved in heaven and guarded by God's own power. Nothing can diminish what God has prepared for those who belong to Him. While life in this world often includes suffering, uncertainty, and disappointment, believers can live with confidence because their future is secure. Christians are not defined by temporary trials but by an eternal inheritance purchased through Christ. Remembering God's mercy, living hope, and promised inheritance produces gratitude, perseverance, and unwavering confidence in every season. Takeaways Salvation begins with God's mercy, not human effort or personal achievement. Because Christ rose from the dead, believers have a living hope that cannot be shaken. The Christian's inheritance is eternal, imperishable, undefiled, and reserved in heaven. God not only secures our salvation but also guards our future by His power. Earthly possessions lose value, but the inheritance found in Christ lasts forever. Remembering what God has done and what He has promised gives believers confidence to endure suffering. To read 1 Peter, click here. Click here for other Michael Easley Sermons.

Trinity 7 2026Genesis 2:7-17; Romans 6:19-23; Mark 8:1-9

Welcome to Wellspring Church!If God offered to grant you one request, what would you ask for? In this message, Pastor Billy Waters explores Solomon's surprising request for wisdom and shows why true wisdom is essential for every area of life.Looking at James 3, we discover the difference between earthly wisdom and wisdom from heaven. Earthly wisdom places self at the center, producing envy, pride, anxiety, and disorder. Heavenly wisdom places God at the center, shaping a life marked by humility, purity, peace, mercy, sincerity, and love for others.

Email: info@lmbc.usLearn more about Lost Mountain here: http://www.lmbc.us/Stay connected with us Online:Lost Mountain FacebookLost Mountain InstagramLost Mountain YouTubeWe'd love for you to be a part of helping all kinds of people find and follow Jesus! If you'd like to support this ministry, you can GIVE HERE.How can we pray for you? Send your prayer needs to: prayer@lmbc.us!

This episode we are taking a quick break from our overall story of Uno no Sarara (aka Jito Tenno) and we are focusing on Ise Shrine and Amaterasu, the Sun Goddess. There is a lot, for a bit more, check out our podcast blogpost at:  https://sengokudaimyo.com/podcast/episode-153   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 153:  Ise and the Sun Goddess.   In the newly built hall of the Fujiwara Palace, the nobles of the court were gathered for a grand banquet.  Snow-white walls were off-set by bright crimson pillars and trim, highlighted by bright green windows.   The nobles themselves were a rainbow of colors, arranged as they were by rank.   At the head of it all, on a dais, sat the Queen herself, Uno no Sarara.  However, the attention was no longer on her.  Instead, it was on another figure, standing in front of the assembled audience.  A quiet spread throughout the hall, the court listening as Hieda no Are began to tell the story of the Sun Goddess in the Plain of High Heaven.  They listened to the story of her and Susano'o, and of the backward flayed horse.  They heard the tale of the Heavenly Rock Cave, and of all that came after, including the sending of the August Grandchild, Ninigi.  They listened to the story—the story of Yamato.   Last episode, we talked in more detail about Uno No Sarara—starting from her early years as the daughter of Naka no Ohoe, granddaughter of Soga no Kurayamada, and child-bride to her uncle, Ohoama.  I'll admit we didn't look too hard at that last bit, and I don't have enough information to confirm what exactly "marriage" entailed in that context, but it is still something that I find tremendously creepy and, unfortunately, anything but unique.  So I'm not going to dive too much further into it right now but… ew. We talked about how she gave birth to her son, Kusakabe, in Kyushu, during the war on the continent, and how she eventually left for Yoshino with her husband when he retired from court, presumably to outsmart his court rivals, who were positioning him to be taken out.  She also is said to have played a part in the planning and execution of the resulting Jinshin no Ran, later helping her husband govern the realm.  And now, she was on the throne, overseeing the completion of many of the projects started in the reign of her husband.  This included the completion of the Kiyomihara code, the Fujiwara palace, and the support given to the institution of Ise Grand Shrine. This episode, I want to dive into that last topic: the emphasis in Uno no Sarara's reign on  Ise Shrine and its focus, the Great God, Amaterasu no Ohokami.  Although the Chronicles talk about Amaterasu as one of the founding deities of the Yamato royal line, there is plenty of evidence that this story was grafted into the tales at a later date, and that worship of Amaterasu, at least as anything more than a minor deity, likely also started relatively late.  Some have even suggested that Ise Shrine itself wasn't even built until the late 7th century.  So, all of this focus on Ise and Amaterasu appears to be part of the larger effort to structure the physical, cultural, and spiritual landscape of the new Yamato state. Last episode we mentioned how, according to the Nihon Shoki,   Ohoama turned to worship towards Ise.  Well, specifically, he worshipped Amaterasu Ohokami.  So let's take a moment and talk about what we know of the history of this Great God of Heavenly Brightness. Unfortunately, most of that history is based on what we know of the kami from works like the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, all of which came out in the 8th century or so.  As such, it can be hard to know what things were actually like, earlier on, as opposed to what was added or removed later. Much of what I'm going to be talking about, today, I'm going to be pulling from a book written in 2017 by Mark Teeuvwen [Tayvin?] and John Breen titled "A Social History of the Ise Shrines", as well as Michael Como's work "Weaving and Binding: Immigrant Gods and Female Immortals in Ancient Japan", published in 2009, along with other sources.  In their book, Breen and Teeuwen point out that for those who do not take the events of the Nihon Shoki and Kojiki at face value, there are two primary theories for the origin of the worship of Amaterasu: an early theory and  a late theory.  The early theory places the development of the worship of Amaterasu in the 5th and 6th centuries, during the reigns of such figures as Wakatakeru no Ohokimi, aka Yuuryaku Tennou.  The Late Theory places the development in the 7th century, largely at the feet of such figures as Ohoama and Uno no Sarara herself.  We'll take a look at the evidence and see what it says. I would note that compared to the official history, both of these would be very late theories.  According to Ise Grand Shrine even today, Amaterasu arrived in Ise in the 26th year of Ikume Iribiko, aka Suinin Tennou, as stated in the Nihon Shoki, which corresponds to 4 BCE if you take the dating of the Nihon Shoki to be accurate. Of course, we've already spent plenty of time talking about the problems with the Nihon Shoki prior to the 6th century CE, as well as how the political nature of the text affected what it contained. So to kick things off, let's address the biggest question of all: why don't we believe that Amaterasu no Ohokami was always the primary deity of the pantheon of Yamato, at the very least, if not all of the Wa people of the archipelago?  After all, isn't she a sun goddess, and isn't sun worship fairly well documented among the ancient Japanese?  Just take a look at words like "Hiko" and "Hime", referring to rulers as sun man and sun woman.  Also note that early on, worship seems to have centered around places such as mountaintops, which focused worship towards the sky and the highest point.  In fact, as wet rice paddy agriculture became the dominant economic factor driving the engine of the archipelago in the Yayoi and early kofun period, early shrines were very likely about bringing the spirit of the mountain from the mountaintop and giving them a home amongst the rice fields.. And then we have the stories.  Don't the ancient stories all tell about Amaterasu as the ruler of Takama no Hara, the Heavenly Plain?  And isn't it her grandchild that then descends to the earth to pacify the Land of the Reed Plains—aka the Japanese archipelago? Well let's take a look at those same stories, which we've covered in earlier episodes of the podcast.  The first deities mentioned in the Chronicles are deities like Ama no Minaka Nushi, Lord of the August Middle of Heaven; Takami Musubi, High August Growth; and Kami Musubi, Divine August Growth.  There are other deities, like Kuni Toko Tachi, but they are barely mentioned again. Later we get Izanagi and Izanami, the masculine and feminine, who create the world and give birth to numerous deities from that point on.  Among the children of Izanagi are said to be Amaterasu, Tsukiyomi, and Susano'o.  Amaterasu, Heaven's Brightness, represents the sun while Tsukiyomi represents the dark of the moon.  Susano'o is then the god of the storms and seas, and was sent to the Nether Land, the Ne no Kuni. Right away we see that there are numerous different stories listed in the Nihon Shoki for just about everything.  Only the Kojiki gives everything as a single, coherent narrative, but surely the readers in the 8th century would have known some of these other stories, and thus the Nihon Shoki gives the alternates as well. Now the main narrative of the Kojiki and the Nihon Shoki tells us that Ama-terasu no Oho-kami was born to rule over everything.  In the Nihon Shoki, Izanagi and Izanami specifically mention that divine destiny in Amaterasu's creation—although actually, in that part of the text, the deity they are creating is named Oho-hiru-me no Muchi; the Great Sun Female Holder.  And in the next entry they call Amaterasu: Ama-terasu Oho-hiru-me.  Tsukiyomi, the deity of the moon, is made to be her consort, and they are supposedly sent to rule the plain of Heaven, Takama no Hara. The problem is that there are other entries that suggest that Takama no Hara already had a ruler:  Taka-mi-Musubi.  Reading the sections on Taka-mi-Musubi, we see a deity who is said to have produced 1500 children, himself—no mention of Izanagi and Izanami.  Some of his children are mentioned as Omohi-kane:  the Thought-Combining deity, and Sukuna-bikona: the Little-Prince-Named deity. Amatsu Hiko Hiko Ho Ninigi no Mikoto, the August Heavenly Prince, Prince Ho-ninigi, is not just a grandson of Amaterasu no Ohokami, but also a grandchild of Taka-mi Musubi.  In at least one story, Takami Musubi is the one who wants Ninigi no Mikoto to become the ruler of the Central Land of the Reed Plains.  Towards that end, he gathers the various kami and chooses someone to go down and prepare the way—Ama-ho-hi no Mikoto—who was to quote-unquote "expel and subdue" the evil gods of that land.  We covered this story in episode 21 and 22.  When that doesn't work, he gathers them again, sending others to try and do the same.  Eventually he sends Takemikazuchi and Futsunushi down.  All of this sounds like Taka-mi Musubi, whose name appears to refer to being the "high" deity, was the one in charge. In addition, we have the court ritual from sources like the Engi Shiki, which illustrates the deities that were invoked for the protection of the palace and the royal family.  These were:  Kami-musubi, Takami-musubi, Iku-musubi, Taru-musubi, Tamatsume-musubi, Oomiya-no-me, Oomiketsu-no-kami and Kotoshironushi.  One might notice a lot of the "musubi" names among the deities, and a distinct lack of appeal to Amaterasu.  If Amaterasu were the central deity and ancestral deity of the royal family, why is she not invoked in the rituals of the court itself? The thought, here, is that these rituals are likely much older than the worship of Amaterasu, and while Amaterasu would come to prominence in the stories that the court would tell, it was much more difficult for them to rearrange the traditional rituals to put her front and center.  Those rituals were maintained by ritualist families like the Nakatomi, and they weren't likely to change the rituals willy-nilly, even for a sovereign.  That was playing with supernatural fire, after all—if you changed the rituals, would they still even be effective?  Granted, rituals do change, so it isn't a perfect argument; perhaps it was just not considered to be important enough to make the change since it was not something that anyone except the court ritualists needed to worry themselves over.  Either way, it appears that we do have a list of deities that may have been the deities of the ruling elite prior to the rise of Amaterasu and Ise shrine more generally. We have a few other clues of what was going on in the narrative.  For instance, we see the story from the reign of Mimaki Iribiko, aka Sujin Tennou, also called the First Sovereign of Yamato, despite the legendary figures inserted prior to his reign.  It is in this chapter that we see a note that Ama-terasu no Oho-kami and Yamato no Oho-kuni-dama, which is to say the Spirit of the Country of Yamato, were both worshipped together in the hall—that is in the royal palace itself.  And yet apparently Mimaki Iribiko feared these deities residing with him in the palace, and he had their worship moved to locations outside of the palace.  Amaterasu's worship was given to Toyosuki-iri-bime, one of Mimaki Iribiko's daughters, and established in the district of Shiki, in Yamato.  Yamato no Ohokunidama, on the other hand, was given over to Nunaki-iri-bime no Mikoto, another daughter through a different wife. but we are told that she was lean, and her hair was falling out, and so she couldn't perform the rites.  Turning our attention back to Ama-terasu—in the reign of Ikume-Iribiko, aka Suinin Tennou, son and heir of Mimaki Iribiko, the worship of Ama-terasu would pass from Mimaki Iribiko's daughter, Nunaki Iri Bime to Ikume Iribiko's daughter, Yamato Hime.  She would move the worship site from Shiki to Uda, in the shadow of Mt. Miwa, and then proceed over to the upper banks, or Kawakami, of Isuzu, in the district of Watarai.  Here, in one of the alternate stories about this episode, we get the Great God of Yamato—Ohoyamato no Ohokami—speaking through a medium to warn the sovereign that he had better be careful.  Mimaki Iribiko had not been quite thorough enough in his worship, so he had not had a long life, and if Ikume Iribiko didn't do the same, he would suffer a similar fate. And so, in a record eerily similar to what we see in the previous reign, the worship of the "Great God of Yamato", the Oho-Yamato no Oho-kami, is given to Nunaki-waka-hime—as opposed to Nunaki-Iri-bime—who also fails in the task because of her emaciated body.  This also introduces Fukayu nushi, an ancestor of the Nakatomi, who was the one who divined what should be done. There is so much to unpack in these stories.  For one, the kami bring power, but also danger.  One can try to placate the kami, but it isn't like a ritual will always work, and the story is of the sovereign being actively afraid of what they might do, so they were removed from the palace.  Then there is the fact that we see two seemingly similar names—Ohoyamato no Ohokami and Yamato no Kunidama both seem like we are talking about the same spirit of Yamato, though some would point out that one is the spirit of the country and one is the great kami of the country, so, clearly different. Both are also being given to someone named "Nunaki—something-something—Hime", and in both cases Nunaki seems to fail in her task because she is apparently not hot enough for the kami.  She's described as too thin and emaciated or balding.  We aren't given the lineage of Nunaki Waka Hime, but Nunaki Iri Bime is connected with the land of Owari.  Nunaki Iri-bime is said to be the daughter of Mimaki Iribiko and Ohoama Hime, ancestor of the Owari no Muraji.  Owari was the land that supported Ohoama during the Jinshin no Ran. Finally, in both cases, we see the worship of the spirit of Yamato being given over to someone name "Nagochi", later identified as Nagochi no Sukune, ancestor of the Yamato no Atahe. One more note—closely on the heels of moving these two kami out of the palace, we see that the court brings in the worship of Oho-mono-nushi, the god of Mt. Miwa, under Ohotataneko, the ancestor of the Miwa clan. So the stories here account for Ama-terasu being moved to Watarai and why she isn't worshipped in the palace.  It also places Oho-mono-nushi at the center of worship in Yamato.  Oho-mono-nushi and Miwa continue to dominate the narrative from here on out, with a few notable exceptions, such as with Okinaga Tarashi Hime, aka Jingu Tennou and her mythical conquest of the Korean peninsula.  I'm sure that had no political implications at all given everything that had happened with Baekje, Silla, and the Tang dynasty in the latter half of the 7th century.  Other than scenes like that, however, the Miwa clan and worship of the Miwa deity appear frequently in the narrative.  It is clear that Mt. Miwa, and its deity, were important, and when Breen and Teeuwen hypothesize that when Naka no Ohoe, which is to say Tenji Tennou, took the drastic step of moving the capital up to Ohotsu, in the land of Afumi, he also brought the Miwa deity with him.  Those Afumi court rituals were conducted under the auspices of the Nakatomi, and particularly the auspices of Nakatomi no Kane, who would become one of the chief opponents of Ohoama during the Jinshin no Ran in 672.  After that conflict, Ohoama and his wife, Uno no Sarara, were building new traditions using Ise and constructing new legends.  Legends that would be under their control and influence and which would further bolster their rule from the city that they had designed to fit inside of this newly constructed cosmological framework. And yet this also brings up what seems like an obvious question.  If Ise Shrine and the worship of Amaterasu were so central to Ohoama and Uno's plans, then why would they put it so far away?  Proponents of the "early" theory of the development of Amaterasu and Ise Shrine suggest that the answer lies in the text of the Chronicles.  That there is some truth to the idea that there was worship in Yamato and that, for various reasons, it moved out to Watarai district early on and developed into Ise Shrine.  Those who hold to the "late" theory of development see all of those stories as later inserts meant to explain away why Ise Shrine was so far away—and perhaps why Amaterasu was not included in the cool-kami club of court ritual.   Teeuwen and Breen mention a few of the theories, from Naoki Koujiro stressing Ise as a strategic gateway between Yamato and Eastern Japan to Tanaka Takashi proposing that the movement of Amaterasu to Ise is actually a stand-in for one or more military campaigns to that area to bring it under Yamato control. And before we move too much further in the narrative, let's talk about how Ise is physically and geographically situated.  Ise is part of modern Mie prefecture, on the eastern edge of the Ki peninsula.  It is at the southern end of a series of adjoining alluvial plains that follow the coastline north to the modern prefectures of Aichi and Gifu—the ancient provinces of Owari and Mino.  The capital of Ise Province used to be in Suzuka, near the the two Tsubaki shrines which both lay claim to the title of Ise no Ichinomiya, the First shrine of the land of Ise, and the pass that served as one of three major routes from eastern Japan into the Home Provinces and beyond.  This puts Ise about as far away as you can get from the capital of the province without going over the mountains, themselves.  It also puts it a good deal south of most major travel routes.  If you are going to Ise shrine then it is pretty clear you were going to Ise shrine, as there isn't a lot of evidence for anything else in the area. The Shrine itself is actually made up of two primary shrine complexes.  There is the Naiku, the inner shrine, and the Geku, or outer shrine.  The Naiku, or inner shrine, is probably the area most people think about.  It is at the foot of the mountains where the Shimamichi River joins the Isuzu River and both flow out of the mountains.  The Naiku contains the shrine to Amaterasu no Ohokami, and is famous for its layout, where there are actually two shrine enclosures, one next to the other.  The main shrine is then rebuilt in the empty enclosure every 20 years, at which point the worship is moved to the new shrine, the old shrine is torn down, and the cycle is started once again. The Outer Shrine, or Geku, is further north, and probably not as well known to foreigners.  The Geku is said to enshrine the spirit of Toyouke-bime, a kami dedicated to food.  According to the traditions of the Geku itself, Toyouke-bime was enshrined in the Geku at the command of Wakatakiru no Ohokimi, aka Yuuryaku Tennou, based on a dream. Regarding the history of why the Shrines—both Inner and Outer—are located here, archaeological evidence doesn't give us a lot to suggest that these might be the case.  Despite the presence of the Miya River near Ise Shrine, we haven't found evidence of a large harbor or port, like we might expect if it was the jumping off point for crossing Ise Bay—or even the center of another large polity.  Instead, the areas to the north—around Fujikata and Matokata inlets, for instance—show much more evidence of occupation and, presumably, use.  Heck, the modern district of Fujikata is in the town of "Tsu", which literally means "port".  And the capital area of Suzuaka and the Ichinomiya of Tsubaki Grand Shrine is even farther north, still.  So who, if anybody, was living down in the area of Ise Shrine?  If we look at the progression of tomb mounds in the area in previous centuries, we see that they start in the Matokata region in the 5th century and work their way down towards the south, with late 5th century tombs found in the district of Taki, the district bordering on Watarai and modern Ise City to the northwest.  It is also where you can find the Saikuu, the site of the old purification palace for the Shrine Princesses.  Grave goods seem to show close ties with Yamato, in the Nara basin.  While the tombs expanded to the south through the 5th century, they appear to have stopped altogether in the 6th century—or at least we haven't found any.  This may indicate that the political situation had changed and there was no group in the area that could organize the labor for such an undertaking.  Whether that was because Yamato was taking it as corvee labor or just that population had dwindled due to war, famine, or something else, I don't know that we could say. Around the year 600, at the opening of the 7th century, we do see a large grave mound erected in the core area of what would later become Ise Shrine, on the east side of the Miya River, overlooking what would become the Geku, the Outer Shrine of the Ise complex.  For those who aren't aware, Ise Grand Shrine is a large complex of shrines, and it is divided into two main areas.  The "inner shrine", or Naiku, is where most people go, and it is the site of the famous shrine building that is supposed to be rebuilt every 20 years.  The Geku is the "outer shrine" complex, technically dedicated to Toyouke hime, a kami of agriculture.  The kofun overlooking the outer shrine is known as the Takakurayama kofun.  This is a round kofun, about 35 to 40 meters in diameter, with a horizontal stone chamber.  It is the largest in the Ise region.  It has been mentioned in records going back to at least the Kamakura era, and even though most of the grave goods are gone, there is evidence that it was richly appointed.  Given its shape and location, there were even those in later centuries who connected it with the Heavenly Rock Cave in which Amaterasu hid according to the ancient stories. The fact that there was nothing around this area and suddenly we see a giant tomb mound is pretty puzzling.  Why was it built here?  Is it connected to the founding of the Outer Shrine in some way, or is that just coincidental?  Teeuwen and Breen point out that it is pretty rare for a large tomb mound to be build in the precincts of an active shrine, which suggests that whatever was happening there, that area was not part of the shrine grounds.  That said, I have to wonder if the ritual worship at the kofun might not have later been transformed or coopted into something else.  There also is no other indication that the Outer Shrine area was used for ritual purposes any earlier than the kofun would have been built.  In contrast, around the Inner Shrine area, several kilometers away, there are caches of beads dated to the 5th, 6th, and 7th centuries in a small valley where a brook runs down from Mt. Asama, not too far from the current shrine complex.  Teeuwen and Breen suggest that this may relate to the "upper reaches of the Isuzu River", mentioned in the Chronicles, and that it may have had to do with rituals related to water supply—hence being found at the point where the water was coming down from the mountains.  And yet, despite these finds, there really aren't any large scale archaeological remains that have been discovered east of the Miya river, though there are modest signs of dwelling and habitation, and some minor burials mounds. Compare this to Tsubaki shrine, the home of Saruta Hiko no Kami, and the main shrine of Ise, situated in the ancient capital of Ise no Kuni.  Downstream from there are numerous tomb mounds and indications of habitation.  So this was probably the center for early sun worship in the region. Teeuwen and Breen conclude that all of this indicates that the region of Taki and areas east of the Miya river were probably more of an outpost—no major powerful chieftains or large polity had set up in the region.  In the late 6th century, some power had to move in to build Takakurayama kofun, but that was an outlier.  Maybe this area just largely fell under Yamato hegemony.  And perhaps that was the key.  Perhaps initially this wasn't a place to center power and authority, but rather it was more like a prison.  It was a place far away from the court, where a deity that was more of a threat could be kept away from the palace and the sovereign.  Perhaps Amaterasu, or whoever the kami was at the time, was placed out here because of the threat they posed, much as the Chronicle seems to suggest—just not necessarily at the time that is suggested. One of the aspects of the mythmaking that we see in the Chronicles appears to be the stress on the Amatsu kami and Kunitsu Kami—the Heavenly deities and the Earthly deities.  The Heavenly deities are those in Takama no Hara, and they are the progenitors of the royal line.  On the other hand are the earthly kami, the Kunitsu Kami, those dwelling on the earthly plane.  In the stories that were recorded in the Nihon Shoki, before the August Grandchild of Takami Musubi and Ama Terasu descended to take control of the Central Land of the Reed Plain, they sent down heavenly kami as warriors to subdue the earthly kami.  On the one hand, this may have been driven by some kind of deep memory of early conquests of the archipelago by various forces.  However, these legends also served another purpose, in that they set up the royal family's right to rule, and appear to establish a de facto hierarchy between those families descended from the Heavenly Kami and those descended from the earthly Kami. Another thing that Teeuwen and Breen point out and that is that Amaterasu is not necessarily a female deity, to start with.  In fact, Amaterasu was probably easily overlain atop the worship of Oho-mono-nushi of Mt. Miwa, at least early on.  To that point, they note stories where Oho-mono-nushi and other deities were commonly depicted as arrows, snakes, or similarly phallic imagery finding or even penetrating women who were thought to have a connection with them.   This suggests a context of these priestesses being married to the kami, and even fits in with early descriptions of individuals like the famous Queen Himiko being a spiritual leader as well as a political one.  If the original Amaterasu was conceived of as a male deity, then this could also explain the tradition of the Saigu, the consecrated shrine princess.  We only see a few royal princesses designated to the position up to this point in the narrative, and, beyond Tokosuki Iri bime and Yamato hime, we don't necessarily learn much more.  One wonders if there weren't other royal princesses likewise sent elsewhere to serve other deities.  We know about Nunaki Iri Hime, and presumably Nunaki Waka Hime.  There was also Yamato Totohi Momoso Hime, who was married to Oho-mono-nushi.  Presumably there were others who just never ended up in the stories that were passed down. The idea of a kami taking a "wife" and connecting that to the idea of women holding these priestly positions seems to fall in line with much of what we see, though, as I said, we only hear occasionally about the appointment of royal princesses to the position until the reign of Ohoama.  That's when we see specifics about appointments, the purification palace in Hase, and other arrangements.  It makes you wonder more than a little bit if Royal Princess Ohoku was, perhaps, the first royal princess to actually be appointed.  It would have been easy enough to add in previous "shrine princesses" into the lineage, especially far enough back that nobody could really fact check it.  We also see Royal Princess Taki journey to Ise with her companions, Princess Yamashiro no Hime and Lady Ishikawa. It is intriguing that this practice was temporarily interrupted during the reign of Uno no Sarara, as I mentioned last episode.  Could this have something to do with a female ruler on the throne and a corresponding lack of urgency about having a female representative at Ise? And in stories about Amaterasu, she is frequently shown with certain masculine qualities.  When she confronts her younger brother, Susano'wo, she is concerned that he might try to take her authority from her, so she meets him decked out in armor, her hair tied up in a typical male fashion, with a bow, ready for a fight.  It would be just as easy to imagine that Amaterasu and Susano'wo were brothers, contending over rulership.  Add to all of that the idea that kami were often personifications of various natural phenomena or ideas, and Japanese is not a naturally gendered language, and there are those that believe that the stories of Amaterasu were not necessarily about a female deity in the beginning, but a male deity, similar to Ohomono Nushi and others, who then took on a feminine persona.  On the other hand there are passages in the old stories recounted in the Chronicles that clearly make Amaterasu out to be a woman. To start with the activities she is associated with, such as weaving, are often associated with women as something they do in the home.  This is a tradition carried over from the continent, along with silk and the techniques to weave it.  In the lands where silk production started, there are silkworm goddesses and the gendered nature of silk production and weaving appears to have come over to Japan as well.  There is also the fact that Amaterasu is said to have another name:  Oho-hiru-me no muchi.  In this case, it would seem to mean something like Great Noontime Female Possessor.  And in the weaving hall it is sometimes Amaterasu that is weaving and sometimes Waka Hirume.  "Hirume" certainly feels like a feminine name. There is the distinct possibility that the stories of Amaterasu as recorded were actually about two or more different kami, so Amaterasu and Ohohirume could have been separate deities having to do with the sun that were rolled into a single kami.  As mentioned before, it is also possible that Amaterasu ended up with some stolen valor taken from the other Ise deity worshiped at Tsubaki, Saruta-hiko no Kami.   Teeuwen and Breen also note that the name "Amaterasu" is hardly unique, noting at least ten other shrines with a kami called "Amateru" or "Amaterasu", mostly in Yamato, but some as far away as Kyushu and Tsushima.  Nine of those shrines were dedicated to Ame no Hoakari, an ancestor deity of the Owari lineage who was also closely tied to metalworking.  It is worth remembering that it was Owari who helped support Ohoama during the Jinshin no Ran, and who may have even fostered Ohoama for a while when he was just a young prince.  All that to say there may have been several different traditions that were all contributing different elements to the story. And then there is the connection between Amaterasu and Uno no Sarara. Herman Ooms, in his book: "Imperial Politics and Sybmolics in Ancient Japan", notes the similarities between Amaterasu and Uno no Sarara, talking about the differences between the Kojiki and the Nihon Shoki, both of which had events that mirrored Uno no Sarara's own life.  According to Ooms, "The Kojiki's Amaterasu is a transparent double of the female tennou Jitou".  He points out that Uno no Sarara, besides her posthumous title of Jitou Tennou, also had a title making reference to Takamanohara:  Takama no Hara Hirono no Hime—the Princess High-Heaven-Plain.  But beyond that, we also see other linkages between the stories.  For instance, it isn't Amaterasu's son, Ame no Oshihomimi who is given the realm, but rather her grandchild, Ninigi.  This parallels the way that Uno no Sarara's son, Kusakabe, didn't ascend to the throne, but instead Uno no Sarara was holding the seat for his son, her grandson.  So one sees how Uno no Sarara could be seen as Amaterasu, and her grandson, Prince Karu, could be seen as Ninigi, the August grandchild.  Teeuwen and Breen also note that during this same time, we see the rise of a new institution: the Jingikan.  Again, we touched on this last episode, so just a quick recap:  The Jingikan was a government organization set up specifically to oversee the shrines, rituals, ceremonies, and other such things pertaining to the kami matters.  It does not appear in the initial stand-up of the new, bureaucratic government, wherein is created the bureaus, ministries, or departments, depending on your chosen vernacular, which make up the Dajokan, the Great Council of State.  Instead, the Jingikan is a separate organization, specifically organized around kami matters. The term "Jingi" is also a shorthand for "Ama-tsu-kami, Kuni-tsu-kami", or the kami of Heaven and the Kami of the earth.  "Ama-tsu-kami", meaning Kami of Heaven, was written with two characters meaning "Heaven" and "Kami", pronounced "Tenjin".  "Kuni-tsu-kami", or the Kami of the Earth, was written as "Earth" and "Earth Spirit", which was then pronounced "Chigi".  By taking the last character of each compound Tenjin-Chigi becomes just Jingi, for short.  Throughout the Chronicles, this term, "Jingi" is thrown around when they want to quickly note all the kami, together, though sometimes it is fully written out as "Tenjin Chigi", as well.  Interestingly, "Tenjin" or "Ama tsu Kami", sometimes appears alone, especially in the chapters on the Age of the Gods.  However, "Chigi" seems to only be used in the whole phrase.  There are a few instances, however, of "Chijin" being used, but they are few. That said, the term "Jingikan", also read as "Kami Tsukasa" or even "Kan Zukasa",  doesn't appear until 690, in the reign of Uno no Sarara.  This probably means that it was part of the reforms encompassed by the Kiyomihara codes.  The head of the Jingikan is known as the Jingihaku or "Kan-zukasa no Kami".  This term actually shows up well in advance of the Jingikan itself, initially referring to an unnamed official or officials in charge of kami worship at the court.  Nakatomi no Kamatari is said to have been offered the position in the first reign of Takara, aka Kougyoku Tennou, though the first confirmed individual appears to be Nakatomi no Ohoshima, during the reign of Uno no Sarara. This appears to be a distinctly Yamato invention in the bureaucratic system.  It leverages the language and structure of the Tang dynasty, but in its own way.  There was a Tang department of shrines, but it was described differently, as befits a different spiritual environment focused on ancestor worship and Confucian and Taoist ideas.  The Jingikan system  seems to have been a deliberate re-organization of the indigenous kami worship, incorporating what was probably traditional roles into the new bureaucratic system.  In so doing, however, it also gave the court greater control, and given that this was happening at the same time as the establishment of various stories and myths around Ise and the foundation more generally, it appears to be part of a concerted and deliberate effort to construct a new narrative. All of this points to them architecting much of what was going on, from the stories to the landscape.  Ohoama likely built the inner shrine as we know it.  If it really was an obscure, out-of-the-way shrine, perhaps that also meant that there weren't any other powerful court factions that were enhanced by it.  And then, over time, the Ise shrine and the deity there could be better incorporated into the overall myths and stories that surrounded the formation of Yamato.  A new Yamato, one that would soon enough be referring to itself as the origin of the Sun:  Nippon, a name often attributed to Ohoama and Uno no Sarara, though not found in the record of their reigns in the Chronicles. Another aspect to all of this, however, is what happened immediately after Uno no Sarara's reign, and into the 8th and early 9th centuries.  In the 8th century—the Nara period—Buddhism started to merge with a lot of the local practices.  This was not uncommon.  Buddhism had been born in a land with myriad deities and styles of worship, and it had the means to incorporate local deities into its cosmological worldview.  Kami were just other beings, stuck in the cycle of rebirth, who, as sentient beings, could equally benefit from the Buddha's teachings.  They became guardians of Buddhist institutions, and the lines between shrines and temples were often blurred.  At the same time, kami worship was also taking on various concepts from continental worship, such that even today we find a lot of what we might consider Taoist practices influencing Shinto worship. Had this continued, worship of the kami may have been completely subsumed into the Buddhist ritual practices, but there were areas where kami worship remained distinct.  One of these was at Ise. Early on, there was an attempt to build a temple at Ise, but it didn't last long.  The temple was eventually moved out of the shrine complex, and then eventually it was removed altogether.  Later writings from the Shrine would include certain Buddhist terms among the things that were taboo within the shrine grounds, considering Buddhism as something of a corrupting or polluting influence.  Shrine Princeses, during their tenure, had to devote themselves to the kami, and though they might retire as nuns, later in life, during their appointment they were to be free of any Buddhist influences.  In many ways this would make Ise a prime example of what would eventually be termed "Shinto", which gave it, and the worship of Amaterasu, a certain pride of place.  Of course, it didn't hurt that it was also intertwined with the State and the founding myths of the nation.  As such, Ise Shrine and its worship would become a template for many others to follow, helping to shape what we know as "Shinto" today. There are still a lot of questions.  We don't exactly know what Uno no Sarara did on her trip to Ise Shrine, and we don't know how things surrounding the worship at Ise and of Amaterasu herself changed in the intervening years between when these events happened and when, about two to three decades later, the Chronicles were finalized and published.  Certainly some of this seems tied to the Fujiwara capital, which was no longer populated at that point, the move to Heijo-kyo, in Nara, occurring between 708 and 710, two years before the Kojiki and a decade before the Nihon Shoki would come out.  And yet, the three sacred mountains that were incorporated into the plan of the Fujiwara Capital, Mt. Kagu, Mt. Miminashi, and Mt. Unebi, seem to continue to be important.  This is especially true of  Mt. Kagu, whose heavenly counterpart, Ame no Kaguyama—literally Heavenly Mt. Kagu— continues to play a major role in the stories surrounding Amaterasu and the Heavenly Rock Cave.  In addition,Mt. Unebi is closely tied to the story of Iware-biko, aka Jimmu, conquering and settling the land—perhaps to draw attention away from the stories about Mimaki and Ikume iribiko, aka Sujin and Suinin, who were both associated more with Mt. Mimoro, aka Mt. Miwa.  So even though the physical presence was moved, by that point we know that foundation of many of these stories were likely laid down around the time that the Fujiwara capital was in operation.  What does seem clear is that, just as there were clear efforts to set up the new State government, including the new capital, the court were also taking control of other levers of power and influence.  We previously talked about how they had created National Temples and included government positions to oversee Buddhist affairs more generally.  With Ise and the creation of the Jingikan, it appears as though that trend continued with the traditional kami worship. Many of the elite families still had connections to their own shrines, with their own kami.  Through the stories collected and written down—with a few editorial additions to help place them in an approved context—they were able to construct a narrative from separate or divergent traditions.  These traditions had already accreted to themselves various stories and culture-ways, some of them with clear links to the continent and others with overlapping portfolios.  The kami, and the ability to intercede with them for their blessings or to avert their wrath, were a form of power that was being structured for the purpose of supporting the new State.  A state now under the control of one Uno no Sarara. And we don't exactly have to wonder about this… the preface of the Kojiki all but says it.  They put the words in the mouth of Ohoama, or, as they call him, the Sovereign of the Kiyomihara Palace.  But the words are pretty clear: "I hear that the Imperial Records and Ancient Writing handed down by the various houses have come to differ from the truth and that many false hoods have been added to them. If these errors are not remedied at this time, their meaning will be lost before many years have passed. This is the framework of the state, the great foundation of the imperial influence. Therefore, recording the Imperial Records and examining the Old Writings, discarding the mistaken and establishing the true, I desire to hand them on to later generations." With that, 28 year old Hieda no Are was given the command to learn all the stories and presumably to recite them for the court.  And several decades later, Oho no Yasumaro was given the task to take Are's stories and write them down.  I imagine that Hieda no Are, or perhaps someone else who had learned the stories well enough, would be called into court or banquets to present some of the stories, or would be asked questions if there was any need for precedence.  Thus creating a single source for truth, according to the administration.  At the same time, the court had a problem.  They couldn't control all of the sources of written material, with all of the various contradictions, so we also would eventually get the more comprehensive—but also less narratively direct—Nihon Shoki as well.  After all, the game of propaganda was being played at many levels, and while the royal household had their motivations—primarily to support the legitimacy of their claim to power and the system within which that claim was validated— other families wanted to ensure that they were properly recorded as having connections to traditional nexuses of power—be that the ancient kami of Heaven or Earth, or their relationship to the royal family.  This is because precedence was important, even as new traditions were being created.  Like the way that the Mononobe and the Nakatomi played important roles in Uno no Sarara's ascension ceremony despite the actual individuals using new or different names, like Isonokami or Fujiwara.  See Episode 151 for the explanation, there.  And new traditions were much easier to justify if you could connect them with older traditions—whether those older traditions were truly ancient or newly made inventions. And all of this suggests that this was not an accident and it wasn't simply being imposed from the top down.  One could be charitable and suggest that those involved felt that this got them closest to what the truth actually was, given that they had now been inculcated in a new worldview and they were trying to view the ancient stories through the interpretive lens of that worldview.  On the other hand, they were ultimately doing it to structure power and authority that favored them and the government they had created.  A government that they hoped would outlast them, and be passed on to their descendants. Next episode, we will continue our discussion of Uno no Sarara's life and reign and the incredible steps she took to ensure that her line would continue to rule Yamato for decades. 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.

In this concluding 'Slay the Earthly' message on Colossians 3:5–9, we name what Paul told believers to put to death: the sexual sins we hide, the greed that quietly becomes idolatry, and the "social sins" we've learned to excuse — pride in anger, malice that grieves at another's success, gossip dressed up as prayer concern, caustic words, and lies (half a fact is a whole lie). But this isn't condemnation — it's exposure, and what is exposed loses its hold. Today is a day of lifting: confess it, drop the burden, and walk free.

She's been a member of two different Avengers teams over the last 40 years; she's the Earthly representative of an interdimensional race of cat people; and she might have the cutest child in the Marvel universe (come at me, Shogo fans...). Yet few people outside serious comic fans know the glory of Tigra! We're out to correct that error with this jam packed episode- don't miss it!

James 1:19 tells us to be quick to listen, slow to speak, and slow to become angry. In this message from the Words Matter series, Rev. Vicki Harrison opens James 1:19 and 3:13-18 to explore the contrast between earthly wisdom and the wisdom that comes from above. Earthly wisdom brings bitter jealousy and selfish ambition. Heavenly wisdom is pure, peaceable, gentle, and full of mercy. This message calls us to examine not just what we say, but the wisdom that shapes it. Series: Words Matter Speaker: Rev. Vicki Harrison New Hope Church | Brandon, Florida — findnewhope.com Watch and listen to past messages: findnewhope.com/message-archive

Email: info@lmbc.usLearn more about Lost Mountain here: http://www.lmbc.us/Stay connected with us Online:Lost Mountain FacebookLost Mountain InstagramLost Mountain YouTubeWe'd love for you to be a part of helping all kinds of people find and follow Jesus! If you'd like to support this ministry, you can GIVE HERE.How can we pray for you? Send your prayer needs to: prayer@lmbc.us!

Hello Hillside!Josh Lund here. Normally I'm leading the worship team on Sundays, but this week I have the privilege of preaching on James 3:13-18.Have you ever wondered how human wisdom differs from God's wisdom? Or what it looks like to truly live out the wisdom that comes from God? This Sunday, we will explore the contrast between earthly and heavenly wisdom, with the goal of finding practical ways to follow Christ as we lean on his wisdom.Join us this Sunday at 10:00 AM for worship, connection, and a message from God's Word. Also don't forget to join us after the service for some Second Sunday fun!See you there!Josh LundCome worship with Hillside Covenant Church LIVE at 10:00 AM both online and in person as Josh Lund teaches from James 3:13-18.This week's sermon notes are available at: https://u.pcloud.link/publink/show?code=XZFIur5ZFgjBnR6PjIQPqj27JN8rxVHWg4AXIf you are new to Hillside and are looking for ways to get connected and build community, visit our website: https://www.hillsidecovenant.org/ We welcome you to Hillside and are so glad you joined us today!To give in support of Hillside Covenant and its ministries follow this link: https://hillsidecovenant.churchcenter.com/givingThe sermon from Hillside Covenant Church, Sunday, July 12, 2026.

Hello Hillside!Josh Lund here. Normally I'm leading the worship team on Sundays, but this week I have the privilege of preaching on James 3:13-18.Have you ever wondered how human wisdom differs from God's wisdom? Or what it looks like to truly live out the wisdom that comes from God? This Sunday, we will explore the contrast between earthly and heavenly wisdom, with the goal of finding practical ways to follow Christ as we lean on his wisdom.Join us this Sunday at 10:00 AM for worship, connection, and a message from God's Word. Also don't forget to join us after the service for some Second Sunday fun!See you there!Josh LundCome worship with Hillside Covenant Church LIVE at 10:00 AM both online and in person as Josh Lund teaches from James 3:13-18.This week's sermon notes are available at: https://u.pcloud.link/publink/show?code=XZFIur5ZFgjBnR6PjIQPqj27JN8rxVHWg4AXIf you are new to Hillside and are looking for ways to get connected and build community, visit our website: https://www.hillsidecovenant.org/ We welcome you to Hillside and are so glad you joined us today!To give in support of Hillside Covenant and its ministries follow this link: https://hillsidecovenant.churchcenter.com/givingThe full service from Hillside Covenant Church, Sunday, July 12, 2026.

Read OnlineThe Generous Sower“A sower went out to sow. And as he sowed, some seed fell on the path, and birds came and ate it up…” Matthew 13:3–4In today's Gospel, the Parable of the Sower is delivered from a boat, as Jesus addresses a large crowd along the shoreline. Jesus uses the natural acoustics of the water to carry His voice to the eager multitude who came to hear Him. Their earnestness offers us an opportunity for self-examination: Am I among that crowd, attentively listening as God speaks to me today? Do I go out of my way to seek, listen, and respond to the Word of God?A parable is a method that both reveals and conceals. It reveals divine truth to those who are humble and receptive, and conceals that same truth from those whose hearts are closed. The truths of the Kingdom are not concepts that can be quickly grasped. They are divine mysteries that must enter the soul and be pondered and nourished. Only the spiritually docile can penetrate their depths and allow God's Word to transform their lives.The Sower is Christ. The seed is the Word of God, and the soil represents the human heart, in all its various conditions of readiness and receptivity. Some souls await God's Word like freshly tilled, moist, and fertilized soil. As soon as the seed enters, it begins to grow rapidly—until fully grown and producing good fruit.Other souls are less receptive. Like the path, some hearts are hardened, stubborn, refusing to receive divine truth. The Word is heard, but not truly received. The enemy snatches it away before it can penetrate.Hearts that are like rocky ground are those who initially receive the Word with joy but lack perseverance. When trials come, they fall away. They may attend Mass, read Scripture, or begin with fervor, but without deep interior conversion rooted in prayer, they cannot endure the heat of testing.The thorny heart is the divided heart, where the Word of God is mixed with anxieties, riches, and pleasures. The Gospel is heard—perhaps even cherished—but it is suffocated by worldly attachments, ambition, or fear. Earthly anxieties and the fascination of riches are thorns that smother the soul and prevent it from growing.The good news is that God, the Divine Sower, is not passive. He sows the seed Himself—personally, directly, and abundantly. He is not like a remote monarch seated on a distant throne, waiting for us to come to Him. No—God always takes the initiative. He goes forth like the sower, casting His seed upon us even before we ask.The seed comes to us in two essential ways: truth and grace. As truth, God's Word enlightens the intellect to know His eternal mysteries. As grace, God's Word strengthens the will to embrace and live those truths with faith and charity.The Divine Sower sows lavishly. He casts the seed everywhere—on the path, among the rocks, amidst thorns, and upon rich earth. This is not careless, but the work of Divine Mercy. God desires that all be saved and come to the knowledge of the truth. Even where the ground seems hardened, shallow, or choked with thorns, He still sows. He never ceases to speak, to reach out, to invite. He sows even in places we might deem hopeless—until the final moment, when the time for sowing is ended.Reflect today on God's generous and continuous sowing in your soul. He never ceases speaking to you, calling to you, and planting His Word within you. How receptive are you? Which soil best describes your soul? It's never too late to respond in this life. God's Word can grow rapidly within us when our souls are fertile and receptive. Remove the rocks, cut down the thorns, and till the hardened path, so that the abundant seed will make its way into your heart.Divine Sower, You ceaselessly send forth Your truth and grace to enlighten and strengthen us in the mission of building Your Kingdom. Please till the soil of my heart and make it fertile, so that Your Word may take root in me, growing and producing an abundance of good fruit. Jesus, I trust in You. Image: Jules & Jenny from Lincoln, UK, CC BY 2.0, via Wikimedia CommonsSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

I just got back from Las Vegas, and I'm sharing my favorite vegan food experiences from hidden local gems to restaurants that completely exceeded my expectations.In this episode I talk about incredible spots like Chef Kenny's, Earthly, Tacotarian, Daikon Sushi, Tarantino's, Crossroads, and the all-you-can-eat vegan Korean BBQ experience at Master Kim's. I also explain why I think some of the best vegan food in Vegas is found away from the Strip.In the second half of the episode, I respond to some recurring social media debates, including:• Is sugar vegan?• What does "may contain milk" really mean?• Where's the line between appreciating and appropriating food cultures?• How I approach vegan content while trying to honor the cuisines and creators who inspire me.Whether you're planning a trip to Las Vegas, looking for your next great vegan meal, or interested in thoughtful conversations about vegan food culture, I hope you enjoy the episode.If you like the podcast, don't forget to subscribe, leave a comment, and let me know what topic you'd like me to cover next!Send us Fan Mail

“For they {Earthly Parents} disciplined us for a short time . . . but he {God} disciplines us for our good, that we may share his {God's} holiness" (Hebrews 12:10) MESSAGE SUMMARY: The Lord disciplines his children; therefore, so should we. Our discipline can take many forms, for example: 1) teach children a lesson, even hard lessons; and 2) it is OK to take away children's privileges. The Lord's discipline is out of love; and our discipline, for our children, should, also, be out of our love. Nobody likes discipline -- we do not like it; our kids do not like it. However, discipline works to bring righteousness and peace, and discipline brings fruit to us and our children down the road. In Hebrews 12:7-10, the author of Hebrews succinctly describes the Biblical perspective regarding discipline: It is for discipline that you have to endure. God is treating you as {His} sons. For what son is there whom his father does not discipline? If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. Besides this, we have had earthly fathers who disciplined us, and we respected them. Shall we not much more be subject to the Father of spirits and live? For they {Earthly Parents} disciplined us for a short time as it seemed best to them, but he {God} disciplines us for our good, that we may share his {God's} holiness.".   TODAY'S PRAYER: Lord, help me to be still and to wait patiently for you in silence. In Jesus' name, amen.      Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 125). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, I affirm that, because I am in Jesus Christ, God is working His will in my life (Philippians 2:13). “I can do everything through Him who gives me strength.”. (Philippians 4:14). SCRIPTURE REFERENCE (ESV): 2 Samuel. 7.13-15; 1 Corinthians. 11:32; Ephesians. 6.1-4; Psalms 42:1-11. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “And They Asked Jesus to Leave”, at our Website: https://awordfromthelord.org/listen/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

-America's 250th birthday passed with a whimper compared to the 1976 bicentennial celebration. Woke isn't dead. Can we keep this republic? -The feminization of the West now has us watching British lady cops run to arrest a white boy after he was assaulted while the black assaulters walk away. Are we ready to tell women "no" yet? -A farewell to the once-beautiful city of Ithaca, New York, now a graveyard of reanimated meth zombies and gangbangers. Watch carefully, because this is coming to your "safe red city" too unless you stop it. See omnystudio.com/listener for privacy information.

We tend to trust ourselves or worldly power to satisfy our greatest need. We are spiritually hungry and helpless, and we put our trust in earthly kingdoms when there is only one king who can satisfy and save. Jesus is the compassionate and sovereign king who provides what sinful and broken people cannot provide for themselves. Earthly kings take life, but Jesus does more than just give life; he satisfies it. We can trust our king with all that we have, because his resources never fail.

Email: info@lmbc.usLearn more about Lost Mountain here: http://www.lmbc.us/Stay connected with us Online:Lost Mountain FacebookLost Mountain InstagramLost Mountain YouTubeWe'd love for you to be a part of helping all kinds of people find and follow Jesus! If you'd like to support this ministry, you can GIVE HERE.How can we pray for you? Send your prayer needs to: prayer@lmbc.us!

God calls believers to view both poverty and prosperity through an eternal perspective, trusting Him to mature them through every trial until they receive the crown of life.

The Book of Colossians — a 10-week verse-by-verse study from Beth Studies.Week 7 — Hidden with Christ in God: put off, put on — Colossians 3:1-11-------------------------Support us today in creating more content!www.Sharing-Bread.com/donateEverything made up to this point has been done without donors, but now with your support we can multiply your giving to create unimaginable amounts of quality content to inspire, teach, and bring God's word into every household.------------------------Paul writes from a Roman prison to a church he had never met — the believersat Colossae, a flourishing congregation now threatened by a strange brew ofmystical philosophy, Jewish legalism, and angel worship. His pastoral burdenis clear and undivided: Christ is the head of the universe, and there isnothing missing in him. We approach the Father through Christ — not throughintermediaries, not through human philosophy, not through ascetic rules.Across ten sessions we walk the whole letter — Paul's prayer that we be filledwith the knowledge of God's will, the great titles of Christ (image of theinvisible God, firstborn over all creation, head of the church, fullness ofdeity), the warning against hollow philosophy, the call to put off the oldself and put on the new, the wardrobe of compassion–kindness–humility–gentleness–patience–love, the household codes, and Paul's closing greetingsto Tychicus, Onesimus, Mark, Epaphras, and Luke."Christ in you, the hope of glory."----------00:00 Introduction00:11 Hidden with Christ in God01:17 Set your affections above03:00 Earthly things in their place04:19 Three reasons for heavenly focus06:01 Put the old nature to death08:53 Put on the new self10:32 Christ is our all11:52 Closing prayer----------▸ Start with Week 1 for the introduction, or jump to any episode▸ Subscribe so you don't miss new studies▸ Share with a friend who would be encouraged#BookOfColossians #BibleStudy #BethStudies #ChristInYou #SupremacyOfChrist

This month we celebrate our country's 250th anniversary. Since my word of the year is truth, the basis for our declaration of independence caught my attention. We hold these Truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness. The founders believed it to be a self-evident truth that God created all men equal and gave each one the right to life, liberty, and pursuit of happiness. They maintained that since those rights were given by God, they could not be taken away by any government. Therefore, the responsibility for securing those rights falls upon the people when a government fails to honor God and the rights of the people. I intend to springboard off of these self-evident truths and zero in on God's provision of life, liberty, and the pursuit of happiness in and through Jesus Christ. “In Him was life.” John 1:4: “In Him was life, and the life was the Light of men.” John 14:6: “Jesus said to him, ‘I am the way, and the truth, and the life; no one comes to the Father but through Me.'” 1 John 5:11-12: “And the testimony is this, that God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life.” The idea the Founders had in mind when they used the term life certainly referred to bios or mortal life. If God creates and gives life, it is self-evident that no one has the right to take or destroy that life. The verses above refer to eternal life, one which swallows up mortal life (2 Cor. 5:4). Mortal life is valuable and to be protected, but God has allowed it to be taken away by the devil and his agents, whether they be governments, parents, or enemies. The life that no one can take away is the life of Jesus Christ. If God gives eternal life to someone, that right to life is eternally secure. Jesus said, “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father's hand. I and the Father are one” (John10:27-30). This is a life worth pursuing. Yes, we, the people, should protect the right to life in this world because it is true that God created each individual at conception and gave them bios, mortal life. We have the right and responsibility to elect people to offices of government that promise to secure that right. I hope you will take that responsibility seriously. However, the bios life you have received from God is not eternal. It will be taken from you. David penned in a psalm the temporal nature of life on this earth. “Your eyes have seen my unformed substance; and in Your book were all written the days that were ordained for me, when as yet there was not one of them” (Ps. 139:16). Earthly life is limited. I hope this July 4th, you'll consider celebrating this Truth: Jesus is the life, eternal life. Do you have it? If you have Jesus, you have the life we should all pursue and celebrate.

For many decades, UFO researchers have obtained unusual samples alleged to be UAP materials recovered from crash events or other instances where physical traces of these anomalous aerial objects were present. In nearly every case where scientific analysis was undertaken, these unusual samples also revealed signatures that suggest Earthly origins. But should this necessarily mean they aren't worthy of further interest by UAP researchers?  This week on The Micah Hanks Program, we examine a "cautionary tale" of alleged alien wreckage that turned out to have a down-to-Earth explanation, as well as the controversy surrounding materials allegedly recovered from the New Mexico desert in 1947, and what analysis by the Pentagon's All-domain Anomaly Resolution Office and Oak Ridge National Lab revealed about them. We also examine why an analysis that reveals an Earthly provenance for some alleged UAP wreckage shouldn't preclude their possible relationship to understanding the broader mystery.  Want to advertise/sponsor The Micah Hanks Program? We have partnered with the AdvertiseCast to handle our advertising/sponsorship requests. If you would like to advertise with The Micah Hanks Program, all you have to do is click the link below to get started: AdvertiseCast: Advertise with The Micah Hanks Program Show Notes Below are links to stories and other content featured in this episode: DISCLOSURE FORUM: UAP Disclosure Forum in DC: Key takeaways  SCU EVENT: UFO conference lands in Canada as Trump administration continues to release documents  ALIEN HONEYCOMB: John Pinkney – UFOs, "Alien Honeycomb" & the Australian Lord "Flying Saucerer"  AARO: "Supplement to Oak Ridge National Laboratory's Analysis of a Metallic Specimen" OAK RIDGE: "Synopsis: Analysis of a Metallic Specimen" - ORNL FLASHBACK: "Operation Paperclip of the East" and the Roswell Controversy (MHP 08.06.24.) SZYDAGIS: Matthew Szydagis | University at Albany BECOME AN X SUBSCRIBER AND GET EVEN MORE GREAT PODCASTS AND MONTHLY SPECIALS FROM MICAH HANKS. Sign up today and get access to the entire back catalog of The Micah Hanks Program, as well as "classic" episodes, weekly "additional editions" of the subscriber-only X Podcast, the monthly Enigmas specials, and much more. Like us on Facebook Follow @MicahHanks on X. Keep up with Micah and his work at micahhanks.com.

We are reclaiming our cosmic powers right now at the cost of The Aquarium Age. Not so that we can create a new polarity, AI versus Earth, us versus them, but because we are bringing our Earthly and galactic wisdom to meet this moment and harmonize the energies, preaching multiple dimensions of reality for the conscious human. We are birthing. Diana Devine is joining us for this conversation. She is a soul guide, multidimensional channel, and galactic shaman devoted to the evolution of consciousness and the expansion of human potential. Join us for this powerful conversation! Diana Divine is the host and founder of The Soul Communication podcast. Diana is the founder of BeLight Quantum Academy where she teaches The Quantum Recode Method a transformational journey to help you break free from limiting patterns, regulate your nervous system, and align with your next reality. The Soul Code Mastery Course: Foundations and Source Light Activation is a self-paced course, created with Marion Elizabeth Grace for curious seekers drawn to higher realm frequencies, galactic star seat and ancient wisdom. And a Quantum Healing Practitioner Certification that is a six week immersive journey. Watch or listen to the show for practical tips to break free from limiting patterns and align with your next reality. You’re Invited! READ: Mastering Quantum Creation: Awaken the Phoenix Within, Manifest Your Reality, and Reclaim Your Cosmic Power https://www.amazon.com/MASTERING-QUANTUM-CREATION-Phoenix-Manifest-ebook/dp/B0F7GY2RYC/ LISTEN: Soul Communication Podcast https://podmatch.com/hostdetail/17307450289972627ff477b8a   DIANA DIVINE BIO Diana (De-anna) MaAra Divine is a Soul Guide, Multidimensional Channel, and Galactic Shaman devoted to the evolution of consciousness and the expansion of human potential. She is a Metaphysical Activator and Educator who bridges quantum principles, shamanic practices, and psychological integration—guiding individuals to reconnect with their inner intelligence and create from alignment rather than force. Her work focuses on embodiment, energetic coherence, and the practical application of consciousness in real life. Diana is the founder of BeLight Quantum Academy, where she teaches others to access and express higher-dimensional communication through Light Language. She is the bestselling author of Mastering Quantum Creation: Awaken the Phoenix Within, Manifest Your Reality, and Reclaim Your Cosmic Power, a transformational guide to understanding how awareness, energy, and identity shape reality. She is the creator of the Quantum Ancient Codes Oracle Deck. She is also the host of the Soul Communication Podcast, where she explores consciousness, healing, and multidimensional awareness through conversations and transmissions designed to expand perception and deepen connection. LINKS Website: http://dianadivine.com/ Podcast: https://podmatch.com/hostdetail/17307450289972627ff477b8a YouTube: https://www.youtube.com/@dianamdivine Instagram: https://instagram.com/dianamdivine TikTok: https://tiktok.com/dianamdivine   YOUR GUIDE TO SOUL NECTAR: KERRI HUMMINGBIRD Kerri Hummingbird, Medicine Woman, Mother and Mentor, is the Founder of Inner Medicine Training, a Mystery School that shares potent ancient traditions from the Andes and Himalayas for owning your wisdom and living your purpose. She is the #1 international best-selling author of “Inner Medicine: Becoming One with Mother Earth for the Survival of Humanity”, “Love Is Fierce: Healing the Mother Wound”, “The Second Wave: Transcending the Human Drama” (on the int'l bestseller charts for over 6 years) and the award-winning best-selling book “Awakening To Me: One Woman's Journey To Self Love” which describes the early years of her spiritual awakening. As the host of Soul Nectar Show, Ms. Hummingbird inspires people to lead their lives wide awake with an authenticity, passion and purpose that positively impacts others. As a healer and mentor, she catalyzes mind-shifts that transform life challenges into gifts of wisdom. If you are wondering what the heck is going on, the answer is simple. We are in the process of a massive shift in consciousness that can most aptly be described as the metamorphosis from caterpillar to butterfly. As a medicine woman, I guide you to the next deepest understanding and embodiment of yourself as a spiritual being. Whether you receive a shamanic healing session, participate in the Reinvent Yourself Training program, or join us for Inner Medicine Training, one thing is certain: you will connect more deeply with your true self and learn to navigate the changes in your life from an empowered space within. SCHEDULE A FREE DISCOVERY SESSION: https://tinyurl.com/SoulNectarChat JOIN SOUL NECTAR TRIBE! https://kerrihummingbird.com/membership In Soul Nectar Tribe, we are joining forces to influence a new conversation on the planet…one that respects and honors all of life and looks forward seven generations to ensure the consequences of our actions are what we choose to create for our descendents. When we join our sparks together in community and comraderie, we become a powerful beacon of light and hope. FREE GIFTS! 1. Receive the free Reinvent Yourself ebook and guided meditations at http://www.kerrihummingbird.com/gift 2. Receive the Second Wave Guided Meditation Pack for free at http://www.thesecondwave.media LINKS FOR KERRI HUMMINGBIRD Website: www.kerrihummingbird.com Facebook: https://www.facebook.com/kerri.hummingbird.sami Instagram: https://www.instagram.com/kerri.hummingbird/ YouTube: https://www.youtube.com/@soulnectarshow LinkedIn: https://www.linkedin.com/in/kerrihummingbird/

In a culture increasingly fractured by political warfare, it is easy for Christians to lose their perspective on earthly citizenship. In this episode of Anchored by Truth, hosts RD Fierro and Victoria K. utilize their "Bible in Song" series to realign our hearts with the timeless truths of Scripture regarding civil obedience, leadership accountability, and divine sovereignty. Focusing on the song-prayer "Prayer for America," the discussion unpacks how proper patriotism must always begin with humble worship rather than a list of political demands. True gratitude for national freedom should lead directly to deep humility, recognizing that human authorities are strictly supplemental to God's ultimate kingdom. Listeners will be challenged to evaluate whether they are using their liberty as a cover-up for cultural harshness or if they are truly living as free people who fear God and honor their leaders. -- True freedom is a divine stewardship, not a license to displace God's absolute laws with our own shifting cultural trends. -- Earthly governments are entirely supplemental, established by God for societal order, and every leader will ultimately give an account to the Lord for their service. -- Authentic worship cannot coexist with systemic injustice or shallow religious displays if our hearts remain far from God's ordinances. -- Heavenly minded Christians make the best earthly citizens because their moral character is deeply anchored in the eternal righteousness of Christ. Scriptures for Further Study -- 2 Chronicles 7:14 -- Proverbs 21:2-3 -- Matthew 22:15-21 -- Romans 13:1-2 -- Romans 13:6-7 -- Philippians 3:20-21 -- Titus 3:1-2 -- 1 Peter 2:13-17 This is episode 375. +++++++ You can find more information here: http://www.crystalseabooks.com/

https://square.link/u/UHRU92rp - Donate HereToday's reading takes us to Hebrews 7, where the priesthood of Jesus is shown to be greater than the priesthood of Aaron. Melchizedek appears before the law, before Levi, before the tabernacle, and before the Levitical system, reminding us that Jesus' priesthood is not built on ancestry or ritual, but on resurrection life and the power of God.Hebrews 7 reminds us that Jesus is the better Priest, the better Mediator, and the One who lives forever to intercede for His people. Earthly priests came and went, but Jesus remains forever. So today, read Hebrews 7 and remember: your access to God does not rest on your works, your worthiness, or your religious system—it rests on Jesus, the eternal High Priest who brings you all the way to the Father.

It's easy to assume generosity will grow over time. We tell ourselves we'll give more after we earn more, save more, pay off debt, or reach a certain level of financial security. But what if waiting causes us to miss something God wants to do today? That's the question Cody Hobelmann invites us to consider. Cody is a Certified Financial Planner, a Certified Kingdom Advisor® (CKA®), and co-founder of the Finish Line Pledge with his brother, Keelan. He also contributed to FaithFi's new field guide, How Much Money Is Enough?—a resource designed to help believers think biblically about setting financial finish lines. For Cody, this isn't merely a financial planning concept. It's personal. Early in his stewardship journey, he believed the best way to serve the Kingdom was to accumulate substantial wealth and give generously later. But over time, God began to reshape that perspective. “I started to wonder,” Cody shared, “what am I missing by not giving more today?” That question gets to the heart of biblical generosity. Giving is not only about transferring money to a worthy cause. It is also about joy, spiritual formation, trust, and eternal impact. The Joy of Giving Now Acts 20:35 says, “It is more blessed to give than to receive.” For some believers, generosity begins with the heart. They discover that giving produces a joy that spending and saving cannot replicate. When we give, we step into something larger than ourselves. We participate in the needs, stories, and mission of others. That joy can become contagious. As Cody explained, generosity often draws us into relationships with people and organizations doing meaningful work. We begin to see the impact of our gifts. We share in the purpose of the ministry. We become part of a story God is writing through His people. And the more we experience that joy, the harder it becomes to put generosity off until later. Giving now also allows us to encourage others. Stories of generosity can awaken generosity in someone else. Cody noted that hearing the stories of radically generous givers helped challenge his own assumptions. In the same way, our generosity can become an invitation for others to ask, “What are they experiencing that I'm missing?” Generosity doesn't just meet needs. It multiplies. Generosity as Spiritual Formation Other givers are motivated by what Cody describes as the “soul” dimension of giving. For them, generosity is part of spiritual formation. Giving requires trust. It asks us to surrender something we may feel we have earned, controlled, or secured for ourselves. That first step can be the hardest, because it often exposes what we really believe about God's provision. But like a muscle, generosity grows stronger with practice. At first, giving may feel difficult or like a sacrifice. But as we give consistently, we learn to listen for the Lord's leading and respond with obedience. Over time, generosity becomes less about fearfully letting go and more about joyfully participating in God's work. This is one reason giving now matters. Delayed generosity may preserve our resources, but it can also delay the work God wants to do in our hearts. Through generosity, God loosens our grip on money. He shifts our identity away from what we have, what we earn, or what we can control, and roots it more deeply in Him. Accumulation may give the illusion of safety, but generosity teaches us dependence. Giving becomes a way of saying, “Lord, these resources belong to You. What would You have me do with them?” That kind of prayerful surrender draws us closer to God in a way accumulation never can. The Wisdom of Strategic Giving Generosity is not only emotional or formative. It can also be strategic. Some believers think carefully about impact. They want to steward resources wisely, evaluate outcomes, and give in ways that bear fruit. Cody calls this the “head” dimension of giving. From that perspective, giving now has a practical advantage: it gives us experience. When we give today, we can see what happens. We can learn which ministries are bearing fruit, which need to align with our calling, and where future gifts might have the greatest impact. Cody compares it to planting seeds. Year after year, we learn where the harvest is growing and where to sow next. This kind of giving is not impulsive. It is thoughtful, prayerful, and engaged. Financial planners often talk about the power of compound interest. But Cody points to something even greater: compound impact. A dollar invested may grow over time, but a gift given today may change a life today. And God can do far more with our obedience than we can calculate on a spreadsheet. That doesn't mean every dollar should be given away immediately or that planning for the future is unwise. Scripture commends wisdom, provision, and prudent planning. But it does mean we should be careful not to assume that “later” is always the more faithful option. Sometimes waiting to give can mean delaying the impact God intended for today. Don't Hold Too Tightly Jesus warns in Matthew 6:19-21, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal... For where your treasure is, there your heart will be also.” Earthly resources are temporary. Markets change. Circumstances change. Needs arise. Life is uncertain. Even when we intend to give later, we are not guaranteed we will have the opportunity. That reality is not meant to create fear. It is meant to cultivate a sense of faithful urgency. As Ron Blue has often said, “Do your giving while you're living, so you're knowing where it's going.” There is wisdom in being able to see, participate in, and learn from the impact of generosity while we are still here. Giving now turns temporary resources into lasting Kingdom impact. How Finish Lines Help Us Give Freely One practical way to accelerate generosity is by setting financial finish lines. A lifestyle finish line changes the question from “How much should I give?” to “How much should I keep?” Once we prayerfully define enough for our lifestyle, we are free to ask what God would have us do with the resources beyond that point. A lifetime finish line works similarly. It helps us consider how much is appropriate to accumulate over the course of our lives. When we know what is enough, we can begin dreaming with God about how to deploy His resources for His purposes. Finish lines are not about legalism. They are about freedom. They help us resist the endless pull of accumulation and open our hands to the joy, adventure, and impact of generosity. Take One Step This Week For the person waiting for the “right time” to become more generous, the encouragement is simple: start now. That step does not have to be dramatic. It may be small. It may be quiet. It may be a first act of obedience that stretches your faith just enough to remind you that God can be trusted. But don't wait to be generous. Giving shapes your heart. It deepens your faith. It strengthens your trust in God. And it multiplies Kingdom impact in ways delayed generosity never can. The question is not merely, “How much can I give someday?” The better question may be, “Lord, what would You have me do today?” On Today's Program, Rob Answers Listener Questions: Scripture calls men to provide for their families, but what does that look like today? Is there a minimum income a man should aim for to support a family, and what kind of financial goal or ambition should we encourage young men to pursue? I'm praying about how to advise a friend with over $40,000 in debt. He has small investments and a small business, but the business is declining, and he feels overwhelmed. Would a Christian credit counselor be the right next step? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) 10 Reasons to Give Now Rather Than Later by Cody Hobelmann (Article in Faithful Steward, Issue 6) The Finish Line Pledge Christian Credit Counselors Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship by Rob West Wisdom Over Wealth: 12 Lessons from Ecclesiastes on Money Look At The Sparrows: A 21-Day Devotional on Financial Fear and Anxiety Rich Toward God: A Study on the Parable of the Rich Fool Find a Certified Kingdom Advisor® (CKA) FaithFi App Remember, you can call in to ask your questions every weekday at (800) 525-7000. Faith & Finance is also available on Moody Radio Network and American Family Radio. You can also visit FaithFi.com to connect with our online community and partner with us as we help more people live as faithful stewards of God's resources. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Our identity is not determined by who chooses us in this world—the team that accepts us, the relationship that works out, the opportunity we receive, or the recognition we gain. As children of God, we belong to Him. We are His treasured possession, called out of darkness and into His light. Remembering that we are chosen changes the way we see ourselves and our circumstances. Earthly disappointments may still hurt, but they no longer define our worth. God’s choice of us is rooted in His love, His purpose, and His eternal plan. Highlights: Our deepest sense of belonging comes from being chosen by God Earthly rejection does not change our identity as God’s beloved children God calls us His special possession and invites us into His family Staying grounded in Scripture helps us remember who we are in Christ God’s plans and blessings are greater than the opportunities we may miss Join the Conversation Have you experienced a time when God reminded you that He saw your pain, needs, or circumstances? How does knowing that God is El Roi—the God who sees you—change the way you approach difficult seasons? Continue the conversation with the Crosswalk community here: https://forums.crosswalk.com/ 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: Chosen by God By Alexis A. Goring Bible Reading:“But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.”—1 Peter 2:9 NIV Have you ever struggled with a sense of belonging because you did not feel chosen? Most people want to be chosen. Whether chosen to play with others when we were children, chosen to be asked to the prom by our high school crush, chosen to attend the college of our choice, chosen to marry the person of our dreams, chosen for a job we worked hard for or chosen for other things we want out of life, the desire to be chosen is a universal feeling and part of life on earth. But do we know that the Creator of the Universe chose us before we chose Him (Ephesians 1:4-5)? God chose us to be part of His Family. Since He is King of the Universe, that means we as His children are a special kind of royalty. We are daughters and sons of the Eternal King. But how often do we forget this Biblical truth and act like we don’t know our true identity in Jesus Christ? I know I tend to be forgetful of this, and I struggle to maintain a heavenly perspective because it is easy to be consumed by how our world programs us to think. This is why it is so important to stay grounded in God’s Word. The Bible says in 1 Peter 2:9 that we are a people chosen by God. We are special to Him. God doesn’t just choose you; He transforms you as He calls you out of darkness into His wonderful light. When you choose to give your life to Jesus Christ, then you have passed from death to life (John 5:24). You now have the hope of eternal life after Jesus returns to Earth to take His children home to Heaven. But while we are still living on Earth, it is important to have the mind of Christ (1 Corinthians 2:16) and not be bogged down by what we go through in this world. Our experiences on Earth shape us. I know what it is like to not be chosen for the team, not chosen by the man whom I thought I wanted to marry, not chosen by the dream employer whom I would love to work for, or not chosen for so many other of my heart’s desires. But instead of worrying about these missed opportunities to be chosen, it helps me to remember that the King of the Universe chose me and you first. And He offers us a life better than our wildest dreams when we enter Heaven. The Bible says in 1 Corinthians 2:9 (GW), “No eye has seen, no ear has heard, and no mind has imagined the things that God has prepared for those who love him.” God has amazing things in store for His chosen people when we step into eternity with Him. But that doesn’t mean He doesn’t also have good plans for us while we are living on Earth. God can still answer our prayers and bless us beyond our wildest dreams, and help the right people to choose us. We just need to pray for His will to be done in our lives. He wants to bless you on earth, too, though those blessings pale in comparison to what He has in store for us when we start eternity in His Kingdom. Next time you feel disappointed or sad about not being chosen by a person or company, or an opportunity here on Earth, look up to the sky and imagine God smiling down at you, saying, “I still choose you, my child.” Let that Biblical truth marinate in your mind. Write it down in your prayer journal. Post it on your mirror so you can remind yourself every day that God chose you. Soak in His pure, unconditional love for you and remember who you are in Jesus Christ. In closing, I would like you to listen to these two songs: “Remember Who You Are” sung by Crystal Lewis. And “I Still Want You” sung by Tramaine Hawkins. Song of Reflection #1: “Remember Who You Are” by Crystal Lewis. Listen to it HERE. Song of Reflection #2: “I Still Want You” by Tramaine Hawkins. Listen to it HERE. Intersecting Faith & Life: How does it feel to know you are chosen by God? Further Reading:John 15:16Isaiah 41:9Colossians 3:12Philippians 2:5-81 Thessalonians 1:4-5 Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Masters of The Universe (1987) is the ultimate 80s movie debate. Is it a sci-fi epic, or is it a glorious, awesomely bad disaster? Let's find out. When Mattel teamed up with Cannon Films—a studio legendary for running on sheer sweat, blood, and wild choices—to bring He-Man to the big screen, the results were unforgettable. In this episode, the Cinema Psychos are joined by Justin from Epic Film Guys to dissect a film that completely chose its own path We break down how a $22 million budget led the filmmakers to abandon Eternia for Earth, why Dolph Lundgren's live-action debut remains iconic, and how Frank Langella's legendary, scene-stealing performance as Skeletor single-handedly carried the movie. From Star Wars influences to Gwildor's strange obsession with Earthly fried chicken, we leave no stone unturned in this retro movie deep dive.  

Our Earthly Sojorn(Sunday June 21st 2026AD) by Duchovny Dom Monastery

Download Keynotes Slides Summary of the Message: The message “The Foundation of Fathers” emphasizes that fathers are part of God's design for helping children become who God created them to be. The main Scripture is Psalm 103:13–14, which says that as a father shows compassion to his children, the Lord shows compassion to those who fear Him, because He “knows our frame.” Pastor Hudson explains that “frame” means a person's God-given structure, design, gifts, and purpose. Fathers should therefore know their children's frame, nurture it, and not crush or impose another vision on them.  The main points: God is the model Father God knows our frame, understands our weakness, and responds with compassion. Earthly fathers should reflect that same compassion and understanding. Fathers must recognize and nurture a child's God-given design Children should not be forced into a parent's unrealized dreams. Fathers should help identify gifts, leadership traits, personality, and purpose, then guide those qualities with discipline and wisdom. A father's foundation has three dimensions: destiny, design, and duty A father's destiny is to show compassion and bring correction. His design is to tend, keep, cultivate, and protect what God has entrusted to him. His duty is to stand in the gates, lead the way, overcome obstacles, build for the future, and set standards. Correction is instruction, not simply punishment Pastor Hudson distinguishes correction from spanking, teaching that true correction involves explanation, modeling, training, and helping children learn to correct themselves. Fathers are gatekeepers and protectors Fathers should be involved in the places that shape their children—schools, communities, systems, and relationships—so they can discern whether those environments support or distort the child's God-given frame. Family legacy matters Proverbs 22:28 is used to show that fathers and forefathers set “landmarks”—standards, values, and examples—that help future generations know the right direction. The final responsibility is to listen, learn, lean, and love Children should listen to, learn from, lean on, and love their fathers—and all believers should do the same with the Heavenly Father. The message teaches that fathers are called to reflect God's compassion, understand their children's purpose, provide instruction and protection, and build a foundation that helps future generations walk in God's design.

Podcast Title:The Father Who Ran | Anchored in Troubled Waters | Season 9 Episode 26Podcast Description:On Father's Day, we look at one of Scripture's clearest pictures of a father's heart. In Luke 15, a broken son returns home expecting judgment, but his father sees him, runs to him, embraces him, and restores him. This message explores repentance, compassion, restoration, and the grace of a heavenly Father who still welcomes the lost home.Alternate Podcast Description 2:The son left home wanting his father's possessions without his father's presence. But when the far country left him empty, he arose and returned home. In this Father's Day message, we look at the father who watched, waited, ran, embraced, and restored. Earthly fathers may fail, but Jesus reveals a heavenly Father whose grace still receives repentant sinners.Alternate Podcast Description 3:When the prodigal son returned home, he expected to become a servant. Instead, his father ran down the road, embraced him, and restored him as a son. This Father's Day message looks at the cost of the far country, the turning point of repentance, and the heart of a Father who rejoices when the lost comes home.

Two tiny transforming robots landed on the moon! These baseball-sized bots accompanied Japan's first successful lunar lander. They rolled out of SLIM as balls and transformed into a rover. The bots cracked down the middle to reveal a little camera in the center. The halves then acted as spinning wheels that helped them waddle, bounce and roll over hard terrain as they explored. In this roundup of space news, we also get into the latest turn about how much the universe is expanding and the Earthly analogs NASA astronauts are using to prepare for the forthcoming Artemis mission.Interested in more space science? Email us your question at shortwave@npr.org.Support public media with NPR+ and enjoy perks for over 25 podcasts like this one. It includes perks like bonus episodes, early access, archive access, curated playlists and sponsor-free listening. Learn more at plus.npr.org. See pcm.adswizz.com for information about our collection and use of personal data for sponsorship and to manage your podcast sponsorship preferences.NPR Privacy Policy

Today is day 169 and we are on the section on The Address: "Our Father Who art in Heaven". 169. How is God unlike earthly fathers? Unlike our natural fathers, our heavenly Father loves us perfectly, is almighty in his care, makes no errors in judgment, and disciplines us only for our good. (1 Samuel 2:12–17, 22–36; Psalm 145:8–21; Luke 11:11–13; 15:11–32; Hebrews 12:9–11) We will conclude today with Prayer 72. For Knowing and Loving God found on page 668 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Today is day 168 and we are on the section on The Address: "Our Father Who art in Heaven". 168. How is God like earthly fathers?Like all loving and sincere earthly fathers, God loves us in our weakness, provides for our needs, teaches us in our ignorance, and corrects us when we go astray. (Psalm 103:12–14; Luke 11:11–13; Hebrews 12:5–10) We will conclude today with A Collect for Guidance in Morning Prayer found on page 23 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

reference: Sri Aurobindo and the Mother, The Psychic Being — Soul: Its Nature, Mission and Evolution, Section 4 The Psychic Being and Sadhana, pg. 100This episode is also available as a blog post at https://sriaurobindostudies.wordpress.com/2026/06/15/the-path-of-transformation-of-earthly-life-into-divine-life-through-unveiling-of-the-psychic-being-and-its-aspiration/Video presentations, interviews and podcast episodes are allavailable on the YouTube Channel https://www.youtube.com/@santoshkrinsky871More information about Sri Aurobindo can be found at www.aurobindo.net  The US editions and links to e-book editions of SriAurobindo's writings can be found at Lotus Press www.lotuspress.com#Sri Aurobindo #The Mother #yoga #integral yoga #spirituality #soul #psychic being

when we come down from looking at God's sovereignty to view the workings of the human heart, we see that there were certain instrumental causes which operated on the minds of the one, as there were certain instrumental causes which influenced the wills of the other. Those that "received Him not" were under the influence of certain workings. They knew nothing of divine sovereignty; they had no idea that what they said and did was according to God's "determinate counsel" (Act 2:23). Indoing what they did, they followed the bent of theirown minds; and thus they were seemingly left to theexercise of their own will, while God really orderedevery action, that it might be to His own glory.

Destiny Christian Center June 14, 2026 Heavenly and Earthly Government, Pastor Lawrence Neisent destinyokc.com

Author Perrin Pring joins me to talk about her recently-released book, “Cash and Gravity” (Diversion Books), set in a world where everyone's trying to get off it as quickly as possible. In this book, Chevy Cole is a female Launch Tech Marine who lives in a world where mega corporations battle each other for Earthly metals in the pursuit of one day getting humans permanently off planet. During a battle, Chevy comes across a crash site containing a super soldier, an Ace, who has the world's first mobile fusion device. Chevy knows her corporation stole it from their rival. She is forced to partner with Dolon, a phantom, a man so analogue he can use cash and navigate by paper map, to get them to a safe house, thrusting them on a low-tech, high-stakes road trip across the American West.  We're going to talk all about the worldbuilding and character creation that went into this as well as the many re-writes and how this changed the story. Perrin also talks a little shop and shares some advice for fellow debut writers. Like what you heard? Then check out www.psquaredbooks.com for more!

reference: Sri Aurobindo and the Mother, The Psychic Being — Soul: Its Nature, Mission and Evolution, Section 3 Growth and Development of the Psychic, pp. 90-92This episode is also available as a blog post at https://sriaurobindostudies.wordpress.com/2026/06/11/progress-and-development-of-physical-vital-mental-psychic-and-spiritual-elements-in-our-earthly-lives/Video presentations, interviews and podcast episodes are allavailable on the YouTube Channel https://www.youtube.com/@santoshkrinsky871More information about Sri Aurobindo can be found at www.aurobindo.net  The US editions and links to e-book editions of SriAurobindo's writings can be found at Lotus Press www.lotuspress.com#Sri Aurobindo #The Mother #yoga #integral yoga #spirituality #soul #psychic being #progress

Join Sandra and discover your custom-tailored heavenly arrival and answers to tough questions. Plus, experience a gentle and comforting closing meditation to connect with your own loved ones in spirit.See omnystudio.com/listener for privacy information.

Join Sandra and discover your custom-tailored heavenly arrival and answers to tough questions. Plus, experience a gentle and comforting closing meditation to connect with your own loved ones in spirit.See omnystudio.com/listener for privacy information.

Read OnlineSome Sadducees, who say there is no resurrection, came to Jesus and put this question to him, saying, “Teacher, Moses wrote for us, ‘If someone's brother dies, leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.' Now there were seven brothers…” Mark 12:18–20The Sadducees were a Jewish sect composed mainly of the Temple leaders, including many priests. They held theological and political views that differed significantly from those of the Pharisees. The Sadducees accepted only the Torah (the first five books of the Old Testament) as authoritative, whereas the Pharisees recognized the entire Hebrew Scriptures, including the Prophets, historical books, and Wisdom literature, and upheld a highly developed oral tradition based on centuries of rabbinic interpretation. This led to tension and theological disagreements.The Sadducees denied the resurrection of the dead, the immortality of the soul, and the existence of angels—all of which were central to Pharisaic belief—because they believed those truths were not found in the Torah. They believed that God's blessings were given for this life and that when one died, the soul perished with the body.Despite their theological disputes with the Pharisees, both groups found common ground in opposing Jesus. Today's Gospel illustrates the Sadducees' failed attempt to trap Jesus in a legalistic theological dilemma, using the law of Levirate marriage (cf. Deuteronomy 25:5–10) to challenge the doctrine of the resurrection.The Sadducees took their turn to trap Jesus not only to prove Jesus wrong but also to justify their beliefs before the Pharisees. They pose an extreme hypothetical scenario, in which seven brothers successively marry the same woman, each dying childless and ask: “At the resurrection when they arise, whose wife will she be? For all seven had been married to her” (Mark 12:23). Their intent is not to seek truth, but to mock the very idea of life after death.Jesus responds, not with complicated legal reasoning, but with divine wisdom that lifts their minds beyond earthly concerns. He begins by rebuking their limited understanding: “You do not know the Scriptures or the power of God” (Mark 12:24). Then, He offers a twofold response (cf. Mark 12:24–27).First, Jesus addresses the question of marriage after the resurrection: “When they rise from the dead, they neither marry nor are given in marriage, but they are like the angels in heaven.” After the resurrection of the dead, human existence will be radically transformed. Earthly institutions such as marriage—good and holy as they are—belong to this world, not the next. In the life to come, every soul will find its perfect fulfillment in the Beatific Vision. Second, Jesus refutes their denial of the resurrection of the dead using the Torah: “As for the dead being raised, have you not read in the Book of Moses, in the passage about the bush, how God told him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob'? He is not God of the dead but of the living.”Though the Sadducees had built their entire theology on the Torah, they failed to recognize the implication of God's words to Moses. If God is “the God of Abraham, Isaac, and Jacob,” then these patriarchs must still be alive in His presence. God did not say, “I was the God of Abraham, Isaac, and Jacob,” but “I AM.” With this statement, Jesus shatters their disbelief and unveils the reality of eternal life. Perhaps even the Pharisees enjoyed His answer. Reflect today on the central truth Jesus revealed to the Sadducees: The soul is immortal, and those who die in God's grace will rise again to live eternally in His presence, in perfect communion with all the angels and saints. This truth must always be our focal point in life. Too often, we live as the Sadducees did—as if this life is an end in itself. By turning our eyes toward eternity, we not only better our lives here and now, but we also live in the hope of Heaven, knowing that all we do now must be for the sake of eternal treasure in the life to come.My eternal Lord, I believe in the promise of Heaven and the coming of the New Heavens and Earth, when all souls will rise and receive their eternal reward or judgment. As I journey through this life, keep my eyes fixed on eternity, and let my hope be firmly rooted in the resurrection to come. Jesus, I trust in You.Image: The Sermon on the Mount By Guillaume FouaceSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Episode 522 00:00 Introduction 01:00 Nature of IPOs 02:30 SpaceX Future opportunities 03:22 No good or bad stocks 03:50 Elon Musk skeptic 04:38 Tesla over promise 06:49 SpaceX package bundle 08:40 Earthly opportunities Berkshire Hathaway home builder segment 10:40 SpaceX alternatives GSAT 11:40 Space is hard VSAT 12:43 Tesla performance 14:51 Want to invest in space look at the supply chain 15:25 Will investors sell Tesla to move into SpaceX 18:05 Ignore Media negativity 19:04 S&P 500 28.6% profit growth 21:16 Company backlogs 22:55 Space competition on the horizon 25:00 Starlink as a business expense? 26:50 Final thoughts- these profits are REAL Watch the VIDEO Sign up for free ALERTs & Market Commentary at:  https://www.investablewealth.com/subscribe/ ——————————————————

In this week's program, Dr. Kinley helps us understand from Scripture how having our minds set on things above impacts our daily living, and keeps us from sin.