Podcasts about encountering

In this message, Tope takes us through the Sermon on the Mount (Matthew 5-7) to reveal what Jesus really came to teach—not rules and religion, but the kingdom of God and the heart of the Father who gave His word. Through the Beatitudes, the call to be salt and light, and profound teachings on forgiveness, worry, and generosity, Tope shows us that we are kingdom royalty who must learn how to live as the Father intends, with responses (like rejoicing in persecution) that are radically different from the world's way. As you listen, consider: Am I building my life on the solid rock of Jesus' words and actually doing them, and am I willing to let the kingdom reshape how I live at work, in my relationships, and in my daily choices?

Do you think you have grit?

Have you ever believed the right things about Jesus but still struggled to experience a life that reflects Him? In Luke 9, the Transfiguration reveals Jesus as the Son of God, the fulfillment of the Law and the Prophets, and the only One worthy of our complete trust and devotion. In this message, George Terry explores one of the most profound moments in the Gospel of Luke, showing that recognizing who Jesus truly is is more than an intellectual belief. It is an invitation to build your entire life around Him. When we behold His glory, our hearts are transformed, our faith becomes personal, and we are sent to live and proclaim the gospel with confidence.• Jesus is the complete and final revelation of God, greater than every prophet and worthy of our worship.• Real faith moves beyond knowing facts about Jesus to personally trusting Him and surrendering every area of life to His authority.• Encountering the glory of Christ transforms us and compels us to faithfully proclaim the gospel, even when it requires sacrifice.Key Scriptures:Luke 9:28–36Luke 9:18–272 Corinthians 3:18Hebrews 1:1–3John 14:7–9How is Jesus inviting you to move from simply knowing about Him to truly following Him? Spend time this week listening to His voice through Scripture and asking Him to transform your heart. If this message encouraged you, share it with a friend or family member who needs to be reminded of who Jesus really is.Bayou City Fellowship Spring Branch Campus | George Terry | June 7, 2026https://linktr.ee/bayoucityfellowship

Are you confident when you've lost control or had your freedom taken from you? Are you composed in crisis, when you experience suffering and loss? Are you compassionate when others insult you, falsely accuse you? Do you remain kind when others think the worst of you? The GOOD NEWS is you can be! In those times of trouble, you can be calm, creative, compassionate, caring, courageous, confident... You can be Christlike through personal relationship with your loving Lord Jesus!

There is a statement that states "A man with an experience is never at a loss to a man with an idea." Anyone can present to you an intellectual idea or argument. Thoughts are presented to our minds. Scripture tells us to walk by faith and not by sight. It also tells us to walk by our spirit man and put our spirit man first before our minds. Our soul is composed of our mind, will and emotions. The enemy of our soul speaks to our soul, not our spirit. God our Father speaks to our spirit. Anyone who experiences a miracle is being given an invitation to have an encounter with God. . Come listen to Dr. Michael Yeager who has had many miraculous experiences in his life with the supernatural. More importantly these experiences were connected with his relationship with the risen Christ . Michael has written over 700 books, many of which describe encounters men and women of God have had.Have you had an encounter with the risen Christ? Do you want to have an encounter? God is a perfect gentleman and He will always respect your free will.No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day". The power of God is revealed in miracles. Miracles are real experiences that give evidence that God exists. Presenting an opportunity to anyone to have an encounter with God. Scripture clearly tells us the only way to God the Father is through the Son: He is the Way, the Truth and the Life.Come listen and whet your appetite to desire an encounter with God. Let the words spoken herein be seeds planted in the soil of your heart to bring forth a bountiful harvest. Blessings:Papa Tom

Last time we spoke about the second phase of the One Hundred Regiment Offensive.  During the second phase of the Hundred Regiments offensive, CCP forces emphasized strongpoint and transportation warfare across the Taihang/Jizhong area. Units were organized with wings containing Japanese positions while a central force struck deeper, as in the Renhe Dasu fighting in early October 1940. Night raids seized strongholds, while engineers and sabotage teams disrupted roads, bridges, and mobility, and ambushes targeted Japanese foraging and supply routes. Across these theaters, the strategy was consistent: make Japanese control porous by destroying or capturing local nodes and forcing constant repairs, re-routing, escorts, and slowed reinforcement, so occupation logistics and strongpoint networks could not function reliably. This approach supported wider offensives by isolating strongpoints, draining enemy strength, and giving Communist base areas room to endure and expand.   #204 The One Hundred Regiment Offensive Phase Three Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. After the two large-scale offensives carried out over wide areas of North China, the Japanese army did what it always did when control started to slip: it tried to turn mobile pressure back into something it could "manage" again. The Eighth Route Army's continued fighting had shown that Japanese-occupied space was not secure, and that base areas could still resist, strike, and persist even while under counterpressure. That was dangerous for occupation. If the enemy could keep operations going, Japanese lines of movement stayed uncertain and "stabilization" became a temporary illusion. To prevent the situation from worsening and to re-stabilize the occupied areas as quickly as possible, the Japanese mobilized heavy forces and launched retaliatory counter–"mopping-up" operations against anti-Japanese base areas in North China beginning October 6. The Japanese attempt wasn't only to punish; it was designed to take advantage of an asymmetry: the Eighth Route Army was striking and fighting continuously, and it did not have the luxury of resting, replenishing, and re-cohering as neatly as a garrison army might. Japanese commanders hoped that if they struck hard enough in enough places, the Communist main forces could be isolated, destroyed, or at least forced into a defensive posture that would break their operational tempo. At Liaodong and Yulin, Japanese reinforcements also created a second political-military stake. After the Yuliao Campaign ended, the Eighth Route Army headquarters issued instructions on October 1 to major regions, warning that enemy reinforcements in Liaodong and Yulin might use the opening to "sweep" the Taibei region. In the Communist operational mind, this wasn't just one threat; it was a pattern. A "sweep" could come as a wave that pushed inward, burned villages, destroyed supplies, and tried to force Communist forces out of their protected networks. Even if the offensive couldn't win a conventional decisive battle, it could aim to strip the base areas of people, food, and mobility—things that make guerrilla and strongpoint warfare possible. By October 19, 1940, the Eighth Route Army headquarters issued a counter–"mopping-up" operation plan, and civilian and military authorities in various regions launched counter-"mopping-up" operations accordingly. This is important background: in these campaigns, "mopping-up" was not only an army activity. The Japanese were attempting to break the base system itself—its logistics, its local administration, and the relationship between armed units and civilians who hid, moved, fed, and replaced them. So the counter-operations had to be just as systemic. The Communists needed to keep people alive, keep movement possible, and keep the enemy from consolidating inside a cleared space. In southeastern Shanxi's Taihang and Taiyue regions, the Japanese 1st Army aimed to strike the main force of the 129th Division and destroy anti-Japanese base areas by running a series of mopping operations from October 6 to December 5. The plan had a typical occupation logic: push through strongholds gradually, clear pockets methodically, and rely on local superiority—especially in manpower, logistics, and the ability to reinforce by road. And because the Communist main force had been operating without meaningful rest after the earlier offensives, the Japanese believed they could catch formations while they were still "in between battles." On October 6, in the Taihang region, more than 800 enemy troops from Wu'an in western Hebei began a "mopping-up" operation in the Yangyi area. By October 11, the Japanese posture escalated. Part of the Japanese Independent Mixed 4th Brigade departed from Liaoxian and Wuxiang, while part of the 36th Division departed from Lucheng and Xiangyuan; together they totaled over 3,000 troops. Coordinating from north and south, they carried out operations to "mop up" both banks of the Zhuozhang River between Yulin, Liaoxian, and Wuxiang, encircling and clearing the south side of the Yulin–Liaoxian highway. This emphasis on riverbanks and highway corridors reveals the Japanese method: move along terrain that controls movement, then compress enemy options until the defenders have to fight inside a narrowing space. The counter to that method required more than bravery. The Eighth Route Army's 385th and 386th Brigades, along with the 1st Column of the Decisive Battle, fought on inner lines—where they could move more rapidly between known local positions and threaten the enemy's flanks or supply behavior. Meanwhile the New 10th Brigade fought on outer lines, where it could intercept, delay, and force the enemy to spend time reacting instead of clearing. By the morning of October 15, the New 10th Brigade delivered a concrete example of that interception strategy. Two regiments ambushed an enemy motor-transport convoy at Gongjiagou on the Heliao Highway, destroying more than 40 vehicles and annihilating more than 100 Japanese soldiers escorting the convoy. The meaning of a convoy ambush is strategic even when the numbers are modest: vehicles represent speed, logistics, and reinforcement. If the enemy loses vehicles repeatedly, "mopping" becomes slower, and slower clearing creates openings for the defenders to reorganize, disperse, or shift main effort. After that, on October 17, the enemy forces that had been mopping up the convoy withdrew in different directions. Withdrawal in multiple directions is a sign that the Japanese clearing operation, meant to compress a space, had instead been forced into a reactive mode. It also hints at a recurring pattern in these years: Japanese units could clear what was already weak, but when defenders hit their movement corridors, the occupiers had to spend time and combat power simply to recover mobility. The next major sweep began October 20, 1940, and it was much larger. Nearly 10,000 troops—from the 36th Division and Independent Mixed Brigade No. 4—set off from multiple locations, including Wu'an, Liaoxian, Wuxiang, and Lucheng, to sweep the area east and west of the Qingzhang River, focusing on land between Matian and Zuohui. Crucially, that was not random ground. The Japanese sought to strike the CCP Central Committee Northern Bureau, the Eighth Route Army headquarters, and the 129th Division headquarters, along with party and government organs of the Jin-Ji-Yu Border Region, located together with Shexian and Piancheng. In other words, the Japanese targeted not just armed units but the political-administrative heart that makes base areas function. Once in the attack area, the Japanese carried out "mopping-up" operations paired with burning and killing for several days. That brutality wasn't only cruelty; it served a purpose. Burning villages, destroying crops, and killing civilians could deny the base area food and shelter while making local cooperation more difficult. Then, on October 26, the Japanese began to withdraw and carried out mopping-up in different areas on the way back. The base area was "severely damaged and destroyed," indicating that even when the Japanese didn't annihilate the main Communist force, they could still achieve degradation—hurting the system they needed to keep operating. But the Communists were not simply absorbing damage. On October 29, a force of over 500 men from the 36th Division, plus over 400 supply and laborers, was mopping up Huangyandong and advanced through Zuohui to Guanjia'nao east of Panlong, preparing to return to Wuxiang. This is where counter-mopping becomes operationally dangerous for the occupier. Supply and labor detachments move differently from combat formations, and they represent an enemy's assumption that the base area is being "cleared." The Eighth Route Army headquarters ordered, at 1:00 p.m., for the 129th Division to concentrate its main force to annihilate the enemy. That night, the 129th Division—uniting the main forces of the 385th and 386th Brigades, parts of the New 10th Brigade, and the First Column of the Death Squad—surrounded the enemy at Guanjia'nao with a plan to launch a general offensive at 4:00 a.m. The besieged enemy, besides quickly building fortifications, seized Fengkengding high ground southwest of Guanjia'nao under cover of darkness. The two high points helped defenders support one another and resist stubbornly. The battle lasted until dawn on October 31, when most of the enemy had been annihilated, leaving only more than 60 men to hold positions. Then reinforcements arrived—over 1,500 from Huangyandong—supported by more than 10 aircraft. The 129th Division withdrew, and the remaining enemy fled toward the flood, leaving behind more than 280 corpses. By then, most Japanese troops had withdrawn from the central base area. The background stake is clear: "mopping-up" could damage and burn, but if defenders could convert the Japanese attempt into a trap—especially when enemy units had become separated from their core and committed to clearing—they could turn a destructive operation into a costly one for the occupier. In early November, the Japanese continued. In Licheng south of Taihang, Japanese forces invaded Nanweiquan and Beiweiquan and then Xijing. Elsewhere, Japanese forces in Xiangyuan invaded Panlong via Xiying, attempting to attack Dongtian and the area around Zhuanbi, where the Eighth Route Army headquarters was located. In that moment, the 386th Brigade was ordered to rush to the north–south line of Damocun, east of Panlong, block the invading enemy, and cover the transfer of the Eighth Route Army headquarters. At 9:00 a.m. on November 3, 1940, fierce fighting broke out as the troops finished deploying near Damocun. The Japanese launched continuous attacks and captured some positions. The 386th Brigade held until 4:00 a.m. on November 4, then withdrew after the headquarters successfully moved. The Japanese attempt to launch a pincer attack failed, and they retreated to the Baijin Line on November 5. Even when Japanese action couldn't be fully blocked, the counter's aim was not only tactical survival but prevention of strategic encirclement—protecting the central institutions and preserving the ability to fight again. In the northern Taihang region, more than 2,500 enemy troops from Heshun arrived in Yushe on November 3 via Hanwang Town and Changcheng Town, reinforcing Japanese forces in the Yu, Liao, and Wu areas. Then they carried out repeated mopping operations south of the Yuliao Highway, including Jiangtang, Lingshang, Songjiazhuang, Guojiao, and Dayouyi. Harassment and attacks by military and civilians forced Japanese troops back into their strongholds by the 13th. A "40-day" counter-mopping operation in Taihang came to an end. The term "40-day" isn't only calendar time; it suggests that these were not one-off battles but sustained campaigns of movement, dispersal, and repeated harassment meant to drain the enemy's capacity. Starting November 17, the Japanese launched a multi-pronged attack on Qinyuan and the area north of Guodao Town. The attack involved part of the 37th Division from Qin County and Nanguan Town, part of the Independent Mixed Brigade from Pingyao, Jiexiu, and Huo County, and a battalion of the 41st Division from Hongdong—more than 7,000 troops deployed to attack Qinyuan and the north area. But the Taiyue Military Region response shows how the Communist counter-mopping wasn't always to meet force with force. To avoid the enemy's "sharp edge," the Taiyue Military Region formed two detachments—Qin East and Qin West—with leadership and main force moving to both sides of the Qin River outside the Japanese attack zone, targeting scattered Japanese troops instead of being fixed into a single killing field. By November 23, due to harassment by local armed forces, the Japanese reached the attack zone and then carried out dispersed mopping operations. Qinyuan County was the most severely damaged, with more than 5,000 people killed (about one-tenth of its population), nearly 10,000 livestock killed and over 7,000 stolen, and 30,000 to 40,000 houses destroyed. Those details are brutal, but they explain why background stakes mattered: "mopping-up" was meant to break the social base. If civilians died or fled, the guerrilla system became harder to sustain. The response from the Dayue Military Region seized the opportunity created by Japanese dispersal. On November 23, the 42nd Regiment of the Qinxi Detachment annihilated more than 100 Japanese soldiers in Guantan. On November 27, parts of the 42nd and 59th Regiments killed or wounded more than 160 in Huhanping and Mabei. The Qindong Detachment's 17th and 57th Regiments inflicted serious damage in a series of places—Guang'ao, Chenjiagou, Longfosi, Wuyuanzhen, Nanweicun, Nanli, and more. The 17th Regiment's battle at Longfosi annihilated more than 100 Japanese. Additional heavy losses were inflicted by the 212th Brigade in Jiaokou. By December 5, the Japanese were forced to withdraw from the Taiyue area in separate routes. Strategically, dispersal punished the occupier because scattered units are harder to protect and easier to ambush. Across the Jin-Cha-Ji Border Region, anti-"mopping-up" operations unfolded gradually, beginning with the Pingxi area, the first target of the Japanese on the path toward the Japanese-held headquarters and rail lines. Pingxi mattered because it directly threatened the headquarters of the Japanese North China Area Army and Beiping—the puppet regime's center—and also threatened the Pinghan and Pingsui railways, North China's main transportation lines. So Pingxi became an operational priority: if the occupier couldn't keep the rail network secure, their ability to reinforce and supply their own strongpoints suffered. On October 13, 1940, more than 10,000 Japanese and puppet troops attacked Sanpo, the central area of the Pingxi base area, in 10 routes. This attack used a methodical, steady approach: advance gradually, rely on strongholds, and cover 5 to 10 kilometers each day. In response, the Pingxi Military Sub-district countered using timely maneuvers of its main forces and extensive guerrilla warfare. Over more than a week of fighting, the enemy was constantly harassed and attacked, wearing them down. Although Japanese troops penetrated deep, they failed to identify the main force's movements. By November 21, when the encirclement tightened further, the Pingxi main force jumped out from the Sanpo area and moved southwest. Encountering the enemy at Pengtou, it then moved to the Yegu and Datai line east of Bancheng. After the Japanese entered the Sanpo area, they conducted widespread burning and killing and looted grain. Starting from the 23rd, the Japanese retreated in different routes. By the end of October, the main force had withdrawn from Pingxi, but more than 2,000 troops remained in the Pingxi anti-Japanese base area to build strongholds and roads. Strongholds were added in places like Changping and Wanping—14 strongholds alone—and villages such as Dongzhaitang and Dujiazhuang came under their control. The base area began to shrink and shrink. That shrinkage is the other background stake: even when guerrilla forces avoid annihilation, the occupier may still carve away space through fortification. On October 19, 1940, the Eighth Route Army headquarters instructed that enemy attacks in Pingxi and Taihang might turn around and attack the Beiyue area. The Jin-Cha-Ji Border Region needed to prepare quickly to crush these "mopping-up" operations, coordinating Party, government, military, and civilians and conducting in-depth combat mobilization. The main force should assemble in appropriate positions and prepare to annihilate one or two enemy forces decisively. The headquarters also instructed the 129th and 120th Divisions to cooperate actively. By November 9, 1940, the Japanese struck again in a massive sweep. The 110th Division, along with other units and more than 14,000 puppet troops, launched a "mopping-up" operation in the jurisdiction of the 1st Military Sub-district. The Japanese and puppet troops moved in coordinated lines: along the line of Yi County, Dalonghua, Wang'an Town, Laiyuan, and Chajianling from north to south, while those in Baoding and Mancheng moved east to west. The intent was to squeeze Communist sub-district forces into a narrow area for a decisive battle. On November 10, the Jin-Cha-Ji Military Region issued operational guidelines and deployments for countering "mopping-up" operations. By the 12th, in response to Japanese widespread burning and killing, it further instructed that without hindering mobility, the main force could disperse a portion of troops—no more than one-third—to strike resolutely at attempts to burn and kill. That instruction captures the balance commanders tried to strike: disperse too much and you lose power; disperse too little and you become trapped by the occupier's brutality. The Japanese then attempted to pressure multiple places. On November 9, more than 6,000 enemy troops from Laiyuan, Yixian, and Baoding attacked Guantou, Yinfang, Huangtuling, and Shenbei. On the 12th, their attack failed; they burned and killed people before retreating in different routes. At that time, the 1st Military Sub-district assembled the 1st and 25th Regiments to intercept them. One enemy force of more than 800 was intercepted on the 14th as it retreated from Wujiazhuang to Yuangang; some were killed or wounded. Even so, the enemy broke through under aircraft cover and retreated to Guantou. On the way, it was intercepted again by the 20th Regiment, suffering heavy casualties, and it fled back to Mancheng. Then on November 13, more than 2,700 Japanese and puppet troops attacked the 3rd Military Sub-district; on November 14, about 2,600 advanced from Dingxiang, Dongye, and Wutai toward Fuping and its southwest area in two routes. The Japanese attacked with east-west coordination, launching joint attacks on Taiyu north of Fuping. The Jin-Cha-Ji Military Region headquarters and the command organs of the 3rd and 5th military sub-districts, along with the 2nd, 3rd, and 6th regiments and other troops, transferred to the outer line before the enemy encirclement formed. On the 16th, the Japanese launched a joint attack again on Taiyu and Zhangjiayu, and the guerrillas who failed to transfer fought hard. Commander Wang Pu and Deputy Director of the Political Department Hao Yuming were killed, and troops suffered more than 100 casualties. On November 18, the enemy from Taiyu quickly occupied Hanping City. By the 21st, enemy forces from Daying via Shentangbao and Wuwangkou, and from Wutai via Taihuai, Shizui, Longquanguan, and Xiaguan, also gathered in Fuping City. After occupying Fuping, the Japanese launched repeated attacks "sweeping" areas under the jurisdiction of the 3rd Military Sub-district from both inward and outward strongholds, conducting brutal burning and killing and destruction. On the night of November 21, the 2nd Regiment dispatched more than 30 men to raid Dangcheng and attack Japanese barracks with grenades. The Japanese panicked and fired guns and cannons all night. On the 26th, four plainclothes officers infiltrated Baoding and attacked a theater where the Japanese army was holding a meeting, causing panic among the Japanese. The enemy that had invaded the base area withdrew in different routes on the 25th. By December 3, 1940, most Japanese troops had withdrawn from the Beiyue area, but more than 1,000 remained along lines including Fuping, Wangkuai, Dangcheng, and Quyang to continue building points and roads in an attempt to occupy the area long-term. To force the enemy back, eliminate occupied points, and completely crush Japanese and puppet "mopping-up," the Jin-Cha-Ji Military Region organized the Fuping–Wangkuai Campaign starting December 9, with the 2nd, 3rd, 4th, and 6th regiments participating. At 21:00 on December 14, the 6th Regiment attacked enemy forces in Dongzhuang. The 1st Battalion captured three fortified positions on the north mountain of Dongzhuang and rushed into the village, only for Japanese counterattacks to recapture fortified positions and kill or wound more than 170 Japanese during the counterfight. The 4th Regiment attacked the enemy in Fuping; the 2nd Regiment and guerrilla forces entered Dangcheng and Lingshan. On the 21st, more than 130 enemy soldiers escorting more than 100 pack animals carrying military supplies reached Wangkuai and were completely annihilated when they reached Wanglinkou. By December 26, an ambush in the Xuancun area of the Pinghan Railway destroyed 14 Japanese trains and their vehicles as well as three heavy artillery pieces. On the 27th, more than 1,200 enemy troops advancing from Dongzhuang in Fuping were attacked in Luoyu and Tumen, suffering more than 140 casualties. The remaining Japanese withdrew from Fuping, Dongzhuang, and Wangkuai starting New Year's Day 1941. By January 4, the 55-day anti-"mopping-up" campaign had basically ended, with the Jin-Cha-Ji Military Region killing and wounding more than 2,000 Japanese and puppet troops while suffering 1,382 casualties itself. These numbers and dates show why background and stakes matter: the counter-mopping effort wasn't short. It was sustained, operationally demanding, and required continued offensive action even while facing superior Japanese resources. The pressure didn't end there. From October 25 to early November, about 4,000 Japanese troops, including the 16th Independent Mixed Brigade, launched a mopping operation in the Miyu and Loufan areas of the 8th and 3rd military sub-districts in northwestern Shanxi, but they were attacked by local soldiers and civilians. In mid-December, Japanese forces transferred additional strength: parts of the 37th Division from southern Shanxi and the 41st Division from southeastern Shanxi, along with parts of the 3rd, 9th, and 16th Independent Mixed Brigades and the 26th Division from northwestern Shanxi—totaling more than 20,000 troops—to prepare for a full-scale mopping operation in northwestern Shanxi. After the second phase of the Hundred Regiments Offensive ended, the 120th Division anticipated retaliation and actively prepared for counter-mopping. On October 30, the division was ordered to establish the Jin-Northwest Military Region, and on November 7, the military region was established in Lijiawan, Xing County. The Jin-Northwest Military Region had direct military sub-districts and six military sub-districts: the 2nd, 3rd, 4th, 8th, and Yanbei. Then the occupier escalated. Starting December 14, 1940, the Japanese launched a full-scale mopping operation against the Jin-Northwest region. More than 5,000 enemy troops invaded the Mi-Yu Town area of the 8th Military Sub-district, more than 4,000 invaded Lin-Xian, and more than 6,000 attacked Xing-Xian and the area south of Bao-De from strongholds such as Lan-Xian and Qi-Lan. By December 23, Japanese forces had occupied all county towns, most market towns, and Yellow River crossings in the Jin-Northwest region except for Bao-De and He-Qu counties, and began to implement a systematic policy commonly described as the "Three Alls" policy. The "Three Alls" emphasis is the clearest expression of stakes turning lethal. Japanese troops and traitors disguised themselves as the Eighth Route Army to lure and kill masses. They sent out core detachments to attack and repeatedly sweep the area, seeking to annihilate party, government, and military leadership organs—focusing on destroying the rear organs and facilities that made Communist endurance possible. According to incomplete statistics, more than 5,000 people were brutally killed during these sweeps. In Xingxian County alone, 150,000 catties of grain were looted and burned; in the 4th Military Sub-district, more than 5,000 head of livestock were looted and killed; and more than 19,000 houses and cave dwellings were burned down. In the early stage of this anti-mopping campaign, the Jin-Sui Military Region mainly used a portion of its forces to cooperate with local troops and guerrillas in widespread guerrilla warfare. They harassed and contained the attacking enemy, disrupted enemy transportation, and covered the transfer of the masses. The main force avoided the enemy's sharp edge and moved to the outer line to seek opportunities to attack the Japanese army. This describes the classic guerrilla operational pattern: avoid being fixed into a single decisive trap, but create enough friction that enemy operations degrade into a struggle they can't sustain. repeated attacks and ambushes during the mopping period across Miyu Town and other areas—units striking repeatedly, destroying roads, cutting off enemy transportation, and attacking enemy strongholds north of Dawu. To thwart the Japanese army's plans to build roads and fortifications—plans that would make future sweeps easier—the Jin-Sui Military Region instructed, on December 27, all sub-districts to mobilize forces to disrupt Japanese road construction and fortification. The 358th Brigade attacked enemy road construction from Lanxian to Dashetou and from Puming to Chijianling; the Independent 1st Brigade sabotaged the Dawu–Linxian highway; and the 4th Column of the Death Squad sabotaged the Dawu–Fangshan highway. Part of the Independent 1st Brigade's 2nd Regiment organized over 2,000 civilians to sabotage the Dawu–Sanjiao highway twice, forcing the enemy in Linxian to detour through Fangshan to contact Lishi. The Lishi guerrillas led civilians in two sabotage attacks on the Lishi–Jundu highway, destroying over 30 "li" of road. Other units attacked strongholds along key highways and destroyed or disrupted the "maintenance committees" that surrounded newly built enemy strongholds. There were also direct raids—storming into Linxian County and capturing representatives of enemy maintenance organizations. Meanwhile, the Workers' and Patriots' Brigade carried out continuous sabotage on the Taifen Highway. As the enemy plans ran into persistent disruption, Japanese and puppet forces began to retreat in different routes starting January 2, 1941, and by January 24 they returned to their original strongholds. The Jin-Sui winter counter-mopping operation lasted 40 days, annihilated more than 2,500 enemy troops, destroyed 125 kilometers of roads and 23 bridges, and recovered all towns occupied by the enemy during the campaign. Here the stakes show through most clearly: the campaign was not merely about killing enemy troops. It was about preventing the occupier from building a durable, road-connected grid that would allow future sweeps to be faster, larger, and more decisive. At the wider campaign level, the Eighth Route Army also recorded its total effects from August 20 to December 5, covering roughly three and a half months. During that period, the Eighth Route Army fought 1,824 battles of varying sizes, killing or wounding 20,645 Japanese soldiers (including senior officers), killing or wounding 5,155 puppet troops, and capturing 281 Japanese soldiers and 18,407 puppet troops. 47 Japanese soldiers surrendered voluntarily, and 1,845 puppet troops defected, totaling 46,380 people. The Communists captured 5,942 guns and 53 artillery pieces, and destroyed extensive transportation infrastructure: 474 kilometers of railway, 1,502 kilometers of highway, 213 bridges, 37 railway stations, 11 tunnels, more than 217,000 rails, more than 1,549,000 sleepers, more than 109,000 telephone poles, and more than 424,000 kilograms of telephone wire. Five coal mines and 11 warehouses were destroyed. The narrative further adds that when including casualties of Japanese and puppet forces across related engagements—such as Fuwang and the anti–mopping operations in northwest Shanxi—the total number of casualties reached more than 50,880. Japanese statistics were also cited for damage assessment, noting destruction of track and bridges across key railways (Zhengtai, Tongpu, Pinghan), telegraph pole damage, power line cuts, and effects on coal production—such as the Jingxing New Mine being unable to produce coal for at least six months. These details underline a broader background stake: infrastructure damage was meant to weaken the occupier's ability to keep its occupation apparatus working, even after the direct battles ended. The price of that multi-month struggle was high for the Eighth Route Army as well. Over the three and a half months leading up to the Hundred Regiments Offensive, the Eighth Route Army suffered 17,000 casualties, and more than 20,000 were poisoned. During the Hundred Regiments Offensive itself, post-war statistics state that the 129th Division suffered 7,362 casualties and 450 missing persons, and the entire division suffered 7,812 casualties. When you connect these lines—offensive sabotage, counter-offensives, Japanese mopping-ups, and anti-mopping resistance—you see why this second wave of fighting mattered. It wasn't only about whether the Japanese could respond to the offensive. It was about whether both sides could sustain their operational logic: the Japanese trying to stabilize occupation through "mopping," and the Communists trying to preserve base systems through dispersal, harassment, and counter-moves that convert the occupier's clearing effort into something too costly to maintain. The background of the Hundred Regiments offensive, who authorized it, who planned it, and why, remains unclear. The Japanese response was so severe that, in retrospect, it appeared to some as if the offensive had been a mistake. Some leaders, especially Mao, may have wanted to disavow it. Indirect hints in Mao's writings in subsequent months and years suggest he may have viewed it critically or harbored misgivings from the start. It was not the kind of strategy Mao preferred. More than twenty years later, during the Cultural Revolution, Red Guards charged that Mao had not even known of the plan in advance because of Peng Dehuai's alleged duplicity, at the time, Peng was being denounced. While this seems unlikely, it may contain some substance. In his own defense against these charges, Peng stated that after the 8RA headquarters—located not in Yan'an but in Jin-Cha-Ji—planned the operation, it sent mobilization orders downward to each regional command and also notified the Central Military Affairs Commission headed by Mao. In the original plan, the action would begin in early September. But, Peng wrote, to prevent enemy discovery and to ensure simultaneous surprise assaults—thereby inflicting an even greater blow to the enemy and the puppets—they began about ten days earlier than scheduled, during the last week of August. "So we did not wait for approval from the Military Affairs Commission (this was wrong), but went right into combat earlier than planned." There is also the issue of the "spontaneous" participation of more than eighty regiments without authorization from the Eighth Route Army headquarters, and not from Yan'an as well. If Peng Dehuai's account is accepted (written in 1970, shortly before his death), then Mao and Party Central had no role in conceiving or planning the Hundred Regiments campaign. In that case, the "grand strategy" motivations for undertaking it largely vanish—except perhaps insofar as they were considered by Peng and his colleagues. One alleged motive was to counter any tendency toward capitulation by Chiang Kai-shek and the Chongqing regime: if the war heated up and the CCP threw itself into fighting, any accommodation between Chiang and Japan would look like cowardly surrender. A related consideration was the Communist leadership's sensitivity to the charge that they were simply exploiting the war to expand their influence—avoiding Japanese combat while letting KMT armies bear the real burden of fighting. The Nationalists gave major publicity to the accusation that CCP policy devoted 70 percent of effort to expansion, 20 percent to coping with the KMT, and only 10 percent to opposing Japan. A third suggested motive was to divert attention from the New Fourth Army's offensives against Nationalist forces in Central China, which were peaking around the same time. Peng Dehuai acknowledged the campaign was "too protracted," yet he defended its importance in maintaining the CCP's anti-Japanese image in the wake of anti-friction conflicts, in demonstrating the failure of the cage-and-silkworm policy, in returning at least twenty-six county seats to base control, and in keeping "wavering" elements in line. Even if these reasons mattered less than regional and tactical calculations in launching the campaign, they could always be used for propaganda afterward. Whatever misgivings Mao and Party Central may have had, the Party kept them to itself. Mao radioed congratulations to Peng after his victory, and in public statements the Hundred Regiments were turned into legend. Even if the Hundred Regiments campaign aimed to defeat Japanese pacification efforts, it did not succeed in a decisive way. Shocked and stung by the 8RA's action, the North China Area Army intensified its efforts to bring North China under tighter control. Under General Tada and then his successor, General Okamura Yasuji (July 1941–November 1944), the Japanese inflicted brutal, sustained violence against all North China bases. Between 1941 and 1944, about 150,000 Japanese troops were assigned full-time to pacification duty, supported by roughly 100,000 Chinese auxiliaries of widely varying description and effectiveness. The remainder of the NCAA (about 150,000–200,000 men) was assigned to other tasks such as garrisoning major cities and containing Nationalist forces. Communist regulars were estimated at around 250,000 within base areas and 40,000 in SKN. The Japanese and their Chinese auxiliaries invested even more heavily than before in constructing moats, ditches, palisades, and blockhouses. Japanese sources claimed that by 1942 their forces had built 11,860 kilometers of blockade line and 7,700 fortified posts, mostly in the Hebei plains and the foothills of the Taihang mountains. A massive trench ran for 500 kilometers along the western side of the Pinghan railway line, with a depopulated and constantly patrolled zone on either side. The 250 Japanese outposts established in southern Hebei by December 1940 were more than quadrupled by mid-1942. These became the key means of controlling plains areas; by the end of 1941, all Communist bases in such terrain had been reduced to guerrilla status. Many main force units—such as those under Liu Cheng'ao and Yang Xiufeng—were compelled to move westward into mountains to survive. What distinguished the new Tada–Okamura approach from earlier tactics was the much larger and more protracted search-and-destroy thrust into the core mountain-base areas. They also replaced selective repression with indiscriminate, generalized violence. These infamous "Three-All" mop-up campaigns meant: kill all, burn all, loot all. Unable to distinguish ordinary peasants from Communists, the Japanese waged war on everyone. After attempting to seal off major consolidated regions in the base areas, they sent in very large detachments to search for Communist forces, civilian cadres, and activists. They also tried to destroy base facilities and war material stockpiles; to disrupt agriculture by burning crops or interfering with planting and harvesting; and to seize grain stores. Entire villages were razed, and everything alive found there was killed. Unlike earlier mop-ups that swept through an area and then departed, these campaigns left troops in the targeted zones for extended periods, "combing" the area back and forth and building at least temporary strongpoints in more accessible parts of mountain bases. These mop-up operations took a heavy and painful toll on rural populations. No doubt the harsh tactics and atrocities frequently committed during these actions did cause many peasants, rich and poor alike, to harbor deep hatred of the Japanese and to commit more fully to the Communist side. But intra-party sources also portray cases in which repression worked even more effectively than earlier attempts to drive a wedge between party and peasantry. As one internal assessment put it: If we only stress concealment… we are bound to be divorced from the masses. The morale of the masses cannot be sustained for long either. On the other hand, if we only seek fleeting gratification in careless fighting, we may also invite still more cruel enemy suppression. That will also alienate the masses. Communist spokesmen acknowledged that, in North China base areas, the population under Party control fell from 44 million to 25 million, while the Eighth Route Army declined from 400,000 to 300,000. Local records present an even grimmer picture. By 1942, 90 percent of the plains bases had been reduced to guerrilla zones or outright enemy control. In the mountainous Taiyue district within the Jin-Cha-Lu-Yi base, one cadre admitted that "not a single county was kept intact and the government offices of all its twelve counties were exiled in Jin-yuan." All twenty-six county seats occupied following the Hundred Regiments fighting were lost. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. Japan tried to regain control through retaliatory "mopping-up" operations starting in October 1940. In response, the Eighth Route Army and its commanders issued counter-measures: coordinate party, government, military, and civilians; keep mobility while dispersing forces when possible; and focus on annihilating incoming enemy units decisively. Counter-sweeps and anti-pacification actions continued through December, involving repeated ambushes and sabotage of roads, highways, and fortification efforts. 

In this episode, the women first encounter an angel at the tomb, and then they encounter the resurrected Christ!

Sermon Replay | Encountering Jesus: The GrievingMary & Martha | John 11:1–44Sermon by Pastor Mark HuntWhat do we do when God seems late? In one of the most moving encounters in the Gospels, Jesus meets Mary and Martha in the midst of deep grief after the death of their brother Lazarus. Their story reminds us that faith does not eliminate sorrow, and that God welcomes our questions, tears, and disappointments. Yet even in the darkest moments, Jesus reveals Himself as the Resurrection and the Life, bringing hope where all hope seems lost.If you are walking through grief, uncertainty, or waiting for God to act, this message offers a powerful reminder that Jesus is present, compassionate, and sovereign even when we cannot yet see what He is doing.#UnionChurchofGuatemala #UCG #UCGFamily #InternationalChurch #SoliDeoGloria

Speaker: Zach Higgins. No text available. The post Encountering Grace (Luke 10:25-37) appeared first on Biblical Truths from West Palm Beach church of Christ.

An invitation to encounter beauty: as we journey toward our shared sabbatical pilgrimage, we're invited to ask for beauty, dwell in it, gaze upon it, and seek it in every moment, that we might encounter our Beautiful God.

Patti Height shares her powerful testimony of growing up with gender confusion, same-sex attraction, abuse, addiction, and deep loneliness — and how an encounter with Jesus Christ completely transformed her life.In this conversation with Brady Cone, Patti opens up about:childhood confusion and trauma,addiction and destructive relationships,life inside LGBTQ identity,the moment she encountered the truth of the Gospel,and how both she and her girlfriend surrendered their lives to Christ on the same day.This is ultimately a story about truth, repentance, grace, discipleship, and the transforming power of Jesus.Timestamps:00:00 — Patti's Introduction & Why These Testimonies Matter02:34 — “You Shall Know the Truth, and the Truth Shall Make You Free”05:02 — Childhood Gender Confusion Begins09:03 — Abuse, Rejection, and the Seeds of Deception17:05 — Alcohol, Drugs, and Escaping the Pain22:54 — Marriage, Abuse, and Eventually Coming Out as Gay37:04 — The Question That Changed Everything39:00 — Searching for God and Opening the Bible47:36 — Patti Gives Her Life to Jesus49:45 — Leaving the Relationship and Following ChristCheck out Pattie's ministry, Out of Egypt Ministries ( @pattiheight2493 ) here:Website: https://outofegyptministries.orgYoutube: https://www.youtube.com/channel/UCCeNnvR8n3RMBXcKRihBz6w/featuredJoin us weekly as we strive help people embrace God's standard for sexuality! Other ways to listen:https://linktr.ee/calibrateconversations#Truth #Jesus #LGBTQ #Restoration #Christianity 

From 05/20 Hour 2: The Sports Junkies react to a big problem that hotels are facing.

Tonight's episode explores three chilling encounters that blur the line between folklore, nightmare, and reality.A man hiking near a canyon witnesses a towering falcon-headed figure standing high above the cliffs.A late-night encounter near a river leaves witnesses questioning what may be hiding near the water.And deep in the wilderness, a couple watches in disbelief as a massive black creature running beside a bear suddenly rises onto two legs.For centuries, stories of strange beings have existed across nearly every culture on Earth. Myths. Legends. Warnings. But why do similar encounters continue happening today?Are these creatures misunderstood animals, ancient beings, something supernatural… or something else entirely?What do YOU believe people are encountering out there in the dark?

https://www.bible.com/events/49589832 Church of the Nazarene – East Rockingham Campus  Encounters Part 2- Easter Sunday  Mary Magdalene  Today we continue in our Easter teaching series called Encounters.  We are looking at different stories in the bible where people personally encounter Jesus. Today we are looking at Jesus' encounter with Mary Magdalene on resurrection Sunday morning.  What did this […]

ENCOUNTERS JESUS ENCOUNTERED THE PHARISEES- LAST WEEK- HYPOCRITES WEEK 4: BEFORE GET TO TODAYS MAIN ENCOUNTER ENCOUNTER: UNEXPECTED, UNPLANNED SUDDEN MEETING MATTHEW WAS A TAX COLLECTOR- HATED BY ALL DEMOCRATS DIDN'T LIKE HIM-  REPUBLICANS DIDN'T   MATTHEW 9:9                                                          9. AS JESUS WENT ON FROM THERE, HE SAW A MAN NAMED MATTHEW SITTING AT THE TAX […]

While Dara Wilson was working at the Smithsonian's National Zoo in D.C., she introduced visitors to the Amazonia exhibit. She would describe the song of a bird she'd never had the chance to see in the wild, the Blue-gray Tanager. But when Dara moved to Panama, she heard the song that she knew by heart already. Encountering the Blue-gray Tanager in its natural habitat inspired her to keep learning about birds — and to share that knowledge with others as an educator. Dara helps organize Black Birders Week. Find out how you can participate in this year's event here. More info and transcript at BirdNote.org. Want more BirdNote? Subscribe to our weekly newsletter. Sign up for BirdNote+ to get ad-free listening and other perks.  BirdNote is a nonprofit. Your tax-deductible gift makes these shows possible.   Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Fifth Sunday of Easter (A)

Have we got what it takes to wake up? Sanghagita follows Siddhartha Gautama's extraordinary quest to its turning point. In him we meet a seeker who turns down power, prestige and leadership, turning his back on the received wisdom of harsh asceticism, choosing instead something far more radical: to meditate alone in the comfortable shade of a beautiful tree. Here he meets Māra: tempter, accuser, embodiment of fear, desire, and doubt, unleashing everything he has to prevent Siddhartha's awakening. This talk was given at Sheffield Buddhist Centre, 2026. *** Help us keep FBA Podcasts free for everyone! Donate now: https://freebuddhistaudio.com/donate Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts: https://podcasts.apple.com/us/podcast/dharmabytes-from-free-buddhist-audio/id416832097 Spotify: https://open.spotify.com/show/4UHPDj01UH6ptj8FObwBfB

Jesus can easily be relegated in our minds to specific areas of our lives or in popular art. We see depictions of him in paintings, music, and films. But, Jesus is more real and more present to us than any artistic representation can reproduce. This blogcast explores “Jesus Alive: Encountering the Truth of Christ" from the Ad Infinitum blog, written by Brady Baylis and read by Jonathan Harrison.I think there is something special about a cover—about taking a song, a painting, or a movie and recreating it within the modern frame of mind. Aretha Franklin's bold and unapologetic “Respect” is a perfect example, as she interprets the song as a Black woman in the 1960's. As is Jimi Hendrix's “All Along the Watchtower,” in which he narrates the song with hauntingly beautiful guitar riffs. In visual art, Andy Warhol recreates the portrait of Mao Zedong with a messy array of bright colors—an unusual depiction of the dictator. Finally, modern movies, headlined by the Cohen Brothers' True Grit, give life to old characters and stories, recreating them for new audiences.However, even the Beatles, the most covered band of all time, cannot compete with the millions of interpretations of Jesus Christ. Thousands of artists have painted Christ crucified or the Madonna and Child. Everyone from Van Gogh, Basquiat, or da Vinci have painted Jesus Christ, each in their own manner. It can be mind-numbing to try to flip through them all, viewing each painting, alien to the others, and, oftentimes, to us. There are always two questions to ask when discussing art: “What is this artist trying to say?” and “What do we think he or she is trying to say?”These questions matter much more when investigating faith. In a special way, how artists of all disciplines—including sculptors, writers, or directors—interpret Jesus will affect us. Every Catholic, no doubt, thinks of Jesus through some piece of art or another, but Jesus is more than just a collection of paints, words, or images. Jesus is alive. It is tempting to trap Him in a Caravaggio, an El Greco, or even in the Passion of the Christ—to prevent Him from challenging us. Jesus as represented in art cannot call us out in our sins; He cannot tell us the hard truths we need to wrestle with. Even further, we should not trap Jesus in the Church or solely in the Mass. Yes, we are oftentimes challenged in specific ways during the Mass, especially when a priest gives a difficult homily. It can be easy, however, to selectively hear the priest, interpreting him and hearing only what we want to hear. We often want a sanitized Jesus, one that affirms us and makes us feel good. But while Jesus resides in the tabernacle and comes to meet us in every celebration of the Eucharist, He cannot be left there. Jesus wants to encounter us personally in order for us to help others encounter Him.Jesus always challenged His disciples to worship, act, and believe in accordance with truth. Jesus was not “sanitized” or acting in the “proper way” when He overturned the tables of the money changers; He was not “sanitized” when He described the narrow way; and He surely was not clean and tidy when He died on the Cross. Jesus defied our expectations. He was filled with passion for God's truth. While He is Beauty itself, Jesus often made His listeners look away as they were unable to embrace the unsavory truth that can be hard to swallow.I enjoy going to Washington's National Gallery of Art or New York's MET, but next time I see Christ there, I will be reminded that He is not trapped in the golden walls of the frame. Jesus is alive, living in the Eucharist and in others. While it is beautiful to witness Jesus in the arts, we must remember that Christ lives in the audience, the museum goers. While the beauty of the art itself is mesmerizing, Christ is alive in flesh, both on the altar and in people who remind us that, while beautiful, Christ's message is a challenge.  Author:Brady Baylis is alum of The Catholic University of America with a degree in history and secondary education. Resources:Listen to On Mission: Eucharistic Revival: Year of MissionEucharist podcastsRead the Ad Infinitum blogBlog posts about the Eucharist Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center and you can also listen to his weekly Sunday Gospel reflections. Follow the Center on Facebook, Instagram, X (Twitter), and YouTube to remain up-to-date on the latest Center resources.

Hey Spooksters! This week, concludes our theme of mimics for Sunday Scaries! Today's episode is titled My Worst Fear. Encountering A Mimic. Do you want AD FREE episodes published a day EARLY? Join the Spookster Fam at www.patreon.com/3spookedgirls  Check out our latest episode on our second show, Social Seance Society! We are available on all podcast platforms and on YouTube. ⁠⁠⁠⁠⁠Click here⁠⁠⁠⁠⁠ for more. Join our book club, ⁠⁠⁠⁠⁠Spookster Literary Society⁠⁠⁠⁠⁠! Check out the following link for our socials, Patreon, YouTube channel, & more ⁠⁠⁠⁠⁠https://linktr.ee/3spookedgirls⁠⁠⁠⁠⁠ Do you have a true crime story or paranormal encounter you'd like to share? Please send us an email over to ⁠⁠⁠⁠⁠3spookedgirls@gmail.com⁠⁠⁠⁠⁠  Thank you to ⁠⁠⁠⁠⁠Sarah Hester Ross⁠⁠⁠⁠⁠ for our intro music! Thank you to ⁠⁠⁠⁠⁠Edward October⁠⁠⁠⁠⁠ for our content warning! Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Trolls, as presented in medieval literature, are vastly different from the creatures we encountered in our last episode’s collection of 19th-century Norwegian folktales. These Viking Age trolls are more vividly and gruesomely described, and the “troll-women,” who frequently appear, are akin to witches. We begin the show with a traditional song from the Faroe Islands, “Trøllini í Hornalondum,” telling the story of St. Olaf battling trolls on the coast of Norway. While the ballad presumably originated in Norway, it was first recorded by the Danish priest and historian, Anders Sørensen Vedel, in his 1591 publication, Hundredvisebogen, (the Book of 100 Ballads.”) While St. Olaf (King Olaf II) is regarded as the saint who drove paganism from Norway, but this struggle was ongoing with trolls continuing to embody the old pagan world as belied by various tropes — their dislike of church bells, and fear of crosses. We'll next look at an interesting case from Iceland presenting a direct conflict between a church and troll.  It was collected by the “Grimm of Iceland, Jón Árnason, a librarian and museum curator who published several collections of folktales, beginning in 1852. This one's from his second volume of Icelandic Folktales, published in 1864. Encountering trolls — St. Olaf’s Journey, fresco by Albertus Pictor, ca 1470, Dingtuna Church, Västerås, Sweden After this, we have some general comments on the historical relationship between trolls and giant (jötunn, Þurs and risi) as well as trolls and witches or sorcery (trollldom). Our remaining four stories (the medieval ones) present trolls of the Icelandic saga, epic stories written in Old Norse and relating the adventures of ancestral heroes or rulers, usually with some connection to history but with certain creative embellishments. A subset of the sagas, which take place in their own mythic timeline, the fornaldarsögur were simply written with entertainment in mind and more oriented toward magic and folklore – and trolls, so we'll lok at a couple of those. And then there's the þáttr, a sort of short story, sometimes folded into sagas, but often reproduced independently. As this is a storytelling episode, we won’t spoil the tales with plot outlines, but the sources (in order) are: The 14th-century þáttr of Thorstein Ox-leg as translated in William Craigie's 1896 compilation called Scandinavian Folk-lore: “The Trolls in the HeidarWoods.” A portion of the 16th-century Illuga Saga, translated by Philip Lavender of the Viking Society for Northern Research. The 14th-century Saga of Grim Shaggy-Cheek as translated by Peter Tunstall. The Saga of Orm Stórolfsson, as retold by William Craigie in Scandinavian Folk-lore – under the title: “The Giant on Sauðey” (Saudey). We end with a song “Trøllini Trampa,” (“Trolls' Tramp”) by the Faroese band, Spælimenninir

Construction crews at the University of California, Berkeley immediately halted construction of an outdoor volleyball court when they encountered human remains. Under California law, notifications go out to state officials and to any tribes that might be descendants. Such procedures are not always followed, even when the law is clear cut. A number of recent discoveries of remains in California and elsewhere have drawn criticism from graves protections advocates and others for how they were handled. We'll look at some recent cases and assess the current state of the public's understanding of sacred ancestors' remains. GUESTS Tanya Hill-Montour (Mohawk of Six Nations of the Grand River), Six Nations of the Grand River archaeological supervisor Clare Apana (Kanaka Maoli), president and founder of Mālama Kakanilua Gabriel Duncan (descendent of a federally recognized California Paiute tribe), founder of the Alameda Native History Project Eva Cardenas (Mexica Chicana of Mazahua and Zapotec descent), director of organizing at NDN Collective Break 1 Music: Lost and Found [Feat. Shannon Thunderbird] (song) Sultans of String (artist) Break 2 Music: Heartbreaker (song) Sage Lacapa (artist) Heartbreaker (single)

Acts 8:18–23 gives a sobering look at Simon the Sorcerer—a man drawn to spiritual power but not transformed in heart. His story is a reminder that not everything that looks spiritual is rooted in God. Even today, appearances, influence, and charisma can sometimes mask motives that aren’t aligned with truth. Discernment is essential in a world full of voices claiming authority. Scripture calls believers to test what they hear against God’s Word and to pay attention to fruit, not just presentation. True spiritual leadership reflects humility, repentance, and alignment with Christ—not control, profit, or self-exaltation. Highlights Not everything that appears spiritual is genuinely from God Simon’s story reveals the danger of pursuing power over transformation Discernment requires evaluating teaching against Scripture Jesus teaches that spiritual truth is revealed through “fruit,” not appearance False teaching can be persuasive, charismatic, and still misleading God calls believers to wisdom, testing, and spiritual awareness True faith is marked by humility, repentance, and Christlike character Links & Resources: Have an idea for our newsletter? We want to hear from you! Take our survey below: Take Our Survey! 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: Encountering Modern Day Simon the SorcerersBy Vivian Bricker Bible Reading:“When Simon saw that the Spirit was given at the laying on of the apostles’ hands, he offered them money and said, ‘Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit.’ Peter answered: ‘May your money perish with you, because you thought you could buy the gift of God with money! You have no part or share in this ministry, because your heart is not right before God. Repent of this wickedness and pray to the Lord in the hope that he may forgive you for having such a thought in your heart. For I see that you are full of bitterness and captive to sin.’” - Acts 8:18-23 There are many false teachers who distract us from the true Gospel. These individuals tend to be charismatic, confident, and deceptive in their dealings with others. How many megachurch pastors have we seen step down from positions of authority because of scandal? As followers of the Lord, we must be discerning. It takes time, focus, and a close walk with Jesus to recognize wolves dressed as sheep. God will help us discern true followers of the Lord from those who are not. Unfortunately, there are many people who claim to be Christians, only to disown Him through their actions. While we cannot judge someone’s salvation, we can weigh what they say and do against Scripture. Intersecting Faith & Life: Simon practiced sorcery (Acts 8:9). His acts amazed the people, and he often boasted of his greatness. The people of Samaria believed he was someone special, even calling him “the Great Power of God” (Acts 8:10). However, once Philip shared the Gospel of Jesus Christ, they rejected Simon the Sorcerer and followed Jesus instead (Acts 8:12-13). In Acts 8:18-23, we see the true condition of Simon’s heart. He wanted the same ability to give the Holy Spirit to anyone on whom he laid his hands. Peter was angered by Simon’s desire and rebuked him, urging him to repent and turn to the Lord. Simon’s actions revealed that he was “full of bitterness and captive to sin.” There are many leaders within cities, organizations, and companies who are similar to Simon the Sorcerer. Although we are told Simon believed Philip’s message of the Good News of Jesus Christ, he was still influenced by the sin within him (Acts 8:13). His main focus was power. Peter could see through Simon’s duplicity, and we need to ensure we are doing the same. As followers of Christ, we must be aware of those who claim to be believers but peddle the Word of God for profit. We must also be cautious of anyone who professes faith but denies Jesus through their actions. Jesus tells us, “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise, every good tree bears good fruit, but a bad tree bears bad fruit” (Matthew 7:15-17). Anyone who denies the Lord in their actions or tries to use the Gospel for monetary gain should be rebuked. If they are a true follower of the Lord, they will turn to the Lord in repentance and ask for forgiveness. However, if they continue in their wicked ways, it is right to assume they never knew the Lord. Have you come across anyone who is like Simon the Sorcerer? What are some ways you can become more discerning of leaders and individuals? How can you gauge their heart? Pray with me: Dear Jesus, please give me discernment to know who Your true followers are and who are not. Uncover the Simons in my life. Guide my heart away from false teachers and toward You. Bless me with the confidence to rebuke these individuals, as Peter did, and give me the boldness to stand up for You. In Your Name, I pray, Amen. Further Reading: 2 Peter 2:1-3 1 John 4:1 2 Corinthians 11:13-15 Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Cattle Market, Beef Production and Weather Impacts Knowing How to Identify Snakes Bovine Theileriosis   00:01:05 – Cattle Market, Beef Production and Weather Impacts: Beginning today's show is Derrell Peel, Oklahoma State University livestock economist, as he talks about the cattle market, global beef production and the impact weather has or could have on the industry. Oklahoma State University Extension Beef   00:12:05 – Knowing How to Identify Snakes: Drew Ricketts, K-State wildlife specialist, keeps the show rolling as he shares his annual reminders of snakes in Kansas and how people should handle encounters. Wildlife.K-State.edu   00:23:05 – Bovine Theileriosis: K-State livestock entomologist Cassandra Olds ends the show talking about bovine theileriosis. We also hear from Rod Bain and David Gruchot they discuss invasive pests and diseases.      Send comments, questions or requests for copies of past programs to ksrenews@ksu.edu.   Agriculture Today is a daily program featuring Kansas State University agricultural specialists and other experts examining ag issues facing Kansas and the nation. It is hosted by Shelby Varner and distributed to radio stations throughout Kansas and as a daily podcast.   K‑State Extension is a short name for the Kansas State University Cooperative Extension Service, a program designed to generate and distribute useful knowledge for the well‑being of Kansans. Supported by county, state, federal and private funds, the program has county Extension offices statewide. Its headquarters is on the K‑State campus in Manhattan. For more information, visit Extension.ksu.edu. K-State Extension is an equal opportunity provider and employer.

Encountering the risen JesusSeries: Lectionary Preacher: Rev. Thomas HinsonDate: 26th April 2026Passage: Luke 24:13-35

Message from David Wojnicki on April 26, 2026

Encountering various trials is an inevitable part of the Christian walk, but these challenges carry a profound divine intention. Through an expository look at the book of James, Pastor Richard Caldwell explains that testing your faith is how God produces endurance and spiritual maturity. While God never tempts believers to sin, He sovereignly uses hardships to refine our character and prove that we truly belong to Christ. By holding fast to the Word of God and praying for wisdom, believers can endure suffering biblically and find genuine joy, knowing God is using the pressure to deepen their love for the Savior.

In this episode, I sit down with Hime, a former New Age practitioner and witch, who shares her powerful testimony of how Jesus Christ saved and transformed her life. We talk about her experiences in the occult, the deception within New Age beliefs, and how she found true freedom and identity in Christ. Hime also shares how she now ministers through poetry, open mic events, and personal outreach—bringing the Gospel to those still involved in witchcraft, spirituality, and New Age practices. This conversation dives deep into spiritual warfare, deliverance, and the truth of Jesus Christ. If you've ever been involved in the New Age, witchcraft, or are searching for truth, this testimony is for you.     Ways to Support and Connect with HIME:  ✅Instagram: https://www.instagram.com/hymnsofhime/ youtube: https://www.youtube.com/@hymnsofhime substack: https://substack.com/@hymnsofhime     Help a brother out and buy me a Coffee  (Monthly or one time donation keeps the show going): We know there is room for improvement and have decided to ask you (Our amazing listeners) to help the podcast grow! This will help with better audio, expedition funding, and much more!   https://venmo.com/u/cryptidwarfare     Email me:  Podcast Cryptidwarfare@gmail.com   Critter/Cryptid Control/Consulting  C.WOPPS@protonmail.com C.woperations17905@gmail.com         Help support our mission in giving you the best podcast on ? Anchor.fm/Spotify, iTunes, Podbean +   Make sure to give me a ️️️️️ review :). Thank yall!   Cryptid Warfare: https://www.instagram.com/cryptid_warfare_pod_cast/ youtube: www.youtube.com/@cryptidwarfare     Business Shout Outs:   C.W OPERATIONS & SURVIVAL  Owner & Operator : Drew M Critter Hitters / Monster Hunters for Hire email: c.woperations17905@gmail.com. or  C.WOPPS@protonmail.com    Lantern Rescue  lanternrescue.org https://l.instagram.com/? email : Korrin@lanternrescue.org   Tier1 Restoration  Brain Cochrans phone = 615-809-9839 https://tier1restoration.godaddysites.com/   Bearded Brothers Trucking  Danny Vega  https://vegabrostn.com/   BerryHill Window Cleaning  https://www.berryhillwindowcleaningtn.com/     The Tac Patch  https://www.instagram.com/thetacpatch_?igsh=MWFidzk3d2tib3Ztdw== https://thetacpatch.com/   FLatTopK9  Owner - Tim Russell  www.FlatTopK9.com   Stead Fast OverLand Owner - Jerrett Hudson https://www.instagram.com/steadfastoverland?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw==     kingdom.defense.llc   Part Owner : Mr. Charlie  https://www.instagram.com/kingdom.defense.llc?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw==   https://www.instagram.com/anestillc?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw==     Amazing outtro ? by my friend D & Andrew (Walking Lightly Tones Studios Music) as well as Paul. Check out CallhimD Spotify and Instagram give him a listen/follow https://open.spotify.com/artist/16BHUS6UGILgxsBEUxqQJ https://www.instagram.com/call.him.d?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw==   And Michael Ivanoskos Links to his music :   https://youtube.com/channel/UC5gY9r8Wce6JY5CV07tgcXg?si=vWMTRupk0nP2z64T - Master Intelligence    https://youtube.com/@stbrnsal?si=SdBGyj52TIyMtLj3 Stbrn Sal     https://open.spotify.com/artist/2m9xZljokr6NeDNqun9iF9?si=sGaPvhQfQ-i-SGHNtX0IJA Master Intelligence      https://open.spotify.com/artist/0feKjWbywqDDTYg2R9X84a?si=16cFs2ncRqmN89wIErHaew Stbrn Sal   https://music.apple.com/us/artist/master-intelligence/1727782900 Master Intelligence    https://music.apple.com/us/artist/stbrn-sal/1468211742 Stbrn Sal      

Encountering various trials is an inevitable part of the Christian walk, but these challenges carry a profound divine intention. Through an expository look at the book of James, Pastor Richard Caldwell explains that testing your faith is how God produces endurance and spiritual maturity. While God never tempts believers to sin, He sovereignly uses hardships to refine our character and prove that we truly belong to Christ. By holding fast to the Word of God and praying for wisdom, believers can endure suffering biblically and find genuine joy, knowing God is using the pressure to deepen their love for the Savior.

In their second episode, Jackie and Cheryl Johns continue the conversation by exploring how Scripture shapes leaders from the inside out. They discuss how leaders can approach Scripture with humility, expectation, and openness to the Spirit's work.With pastoral warmth and scholarly insight, Jackie and Cheryl remind listeners that the Bible is not only to be studied—but received, as the Holy Spirit forms us through God's living Word. Chris and Tracy talk with them about Re-enchanting the Text and the need to recover wonder, attentiveness, and spiritual depth in Bible study. Leaders are invited to enter a relationship of learning.Encountering the Living Word Book - https://www.amazon.com/Encountering-Living-Word-Relational-Inductive/dp/B0DZSSYHFCChery Johns - https://united.edu/cheryl-bridges-johns/Jackie Johns - https://www.cbeinternational.org/person/jackie-david-johns/

Sanya Kantarovsky talks to Ben Luke about his influences—from writers to musicians, and, of course, other artists—and the cultural experiences that have shaped his life and work. Kantarovsky was born in Moscow in 1982 and emigrated to to Providence, Rhode Island, when he was ten years old. He lives and works in New York City today. His paintings present scenarios that are at once arresting and alluring. Notionally figurative, they reflect an elastic notion of how the body might be represented through paint, as figures appear in unlikely juxtaposition with other bodies and beings—even morphing into plant or animal forms—and occupy landscapes and spaces that are always infused with atmosphere and often potent with threat. Sanya regularly uses the term ostranenija, a word in his native Russia that means “making strange”, as a guiding principle. Encountering his art, one is aware of one's own role in continuing that process: how, after slow-looking, they only grow in complexity. And that richness absorbs many moods and registers, from brutality and solemnity to absurdity and out-and-out humour. He discusses the profound effect of his early access to the Pushkin Museum in Moscow, and particularly Picasso's painting Girl on Ball (1905). He reflects on the influence of a huge breadth of historic painters, including Francisco de Goya, Giorgio de Chirico and Philip Guston, discusses his respect for a number of contemporary artists including Trisha Donnelly and Charline von Heyl, and talks about the significance of a number of figures from other disciplines on his work, from the poet Anna Akhmatova and the choreographer Tatsumi Hijikata to the filmmaker Andrei Tarkovksy. Plus, he gives insight into his life in the studio and answers our usual questions, including the ultimate: what is art for?Sanya Kantarovsky: Basic Failure, Istituto Veneto di Scienze, Lettere ed Arti, Palazzo Loredan, Venice, 6 May–22 November Hosted on Acast. See acast.com/privacy for more information.

This message focuses on the question: "How are minds opened today?", which is part of our ongoing series: "What's the answer?"   Pastor explores how people's lives are changed and what changes their attitudes about God, about Jesus, the resurrection, and about the power of God's Word.   Pastor takes us through Luke 24:36-47, an encounter with Jesus that His disciples have with Him after His resurrection.  Jesus tells them: "This is what I told you while I was still with you; Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms." Luke 24:44. He tells them everything written there points to Him.   Then next verse says, "Then He opened their minds so they could understand the Scriptures." How did Jesus do that?  Let's look at Luke's clues …   Law of Moses Passover Lamb - Exodus 12. As protection from the tenth plague God told them He would passover their homes if they would take a lamb without spot or blemish, kill it, spread its blood on the doorposts of their homes, then roast and eat the lamb.  In Luke 22:15-16 Jesus tells His disciples: "I have eagerly desired to eat this Passover meal with you before I suffer. For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God."  What He is saying about the Passover is that HE is the one that will fulfill it as The Passover Lamb. The Passover is a preview of God's redemption through the shed blood of Jesus.   Blood of the Covenant - Exodus 24. Moses built an altar at the foot of Mt. Sinai and the Israelites pledged to follow God. Moses took the blood of bulls, sprinkled it on the altar and the people saying, "This is the blood of the Covenant that the Lord has made with you…" Exodus 24:8. What this is, again, is a preview of the coming Christ and the fulfillment being found in Him.  Luke 22:20 Jesus says, "This cup (passover meal glass of wine) is the New Covenant in My blood, which is poured out for you." This is just what Moses was showing was coming in Jesus.   Prophets  New Covenant - Jeremiah 31:31. God said that the days were coming when He would make a new covenant with the people of Israel and Judah and put His law in their minds and hearts and change them from the inside out! A Heart change!" Jesus says, "This cup is the New Covenant!"  Luke 22:20 Meaning He is the New Covenant.   Suffering Servant - Isaiah 53. "He was despised… He was pierced for our transgressions… the punishment that brought us peace was on Him… by His wounds we are healed… the Lord laid on Him the iniquity of us all… it was the Lord's will to crush Him… to make His life an offering for sin… He will see the light of Life (raised)… He poured out His life unto death and numbered with the transgressors."  In Luke 22:37 Jesus says, "It is written: 'And he was numbered with the transgressors' and I tell you that this must be fulfilled in me." He is the fulfillment of the Old Testament words.   Psalms Crucified Victim - Psalm 22. "My God, My God why have you forsaken me?… hands pierced… lots cast for his clothing…" Jesus speaks these very words from the cross: "My God, My God, why have You forsaken me."   Luke 23:34 we read, "and they divided up His clothes by casting lots." Jesus is the fulfillment of the words in the psalms.   David's Lord - Psalm 110. David wrote of the Messiah, "The Lord said to my Lord, sit at my right hand while I make your enemies a footstool for your feet."  Luke 20:41-44 We see Jesus using these very words to describe Himself.   How are minds opened today?  The same way today they were then: Encountering Jesus and seeing Him as the Risen Christ. The risen Jesus transforms people minds and brings relationship with the Living God. Encountering the Scriptures and seeing Jesus as the fulfillment of everything written about the Messiah in the Law, Prophets and Psalms. Encountering the scriptures changes us as we read them. Encountering the Holy Spirit. No one can believe without the Holy Spirit.   Luke 24 concludes with "This is what is written: The Messiah will suffer and rise from the dead on the third day and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem."  Today those words of Jesus continue to be fulfilled!   God our Father desires we repent and turn to Him so that our minds may be opened and our lives renewed forever.     Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE.   Check out this video series from our website: https://www.awakeusnow.com/whats-the-answer   Join us Sundays  https://www.awakeusnow.com/sunday-service

Pastor Rob Byker joins us with a message from Acts 3:11–20, titled “Peter Explains the Healing of the Lame Beggar.” Want to learn more about Connections Church? Visit our website: https://myconnections.church/

The two disciples' encounter with Jesus on the road to Emmaus teaches us so much about prayer and faith.   Jesus walks with us whether we realize it or not.  He is interested in what is happening in our lives and also in how it affects us.  His presence in the dialogue of prayer, in the Eucharist and in Scripture should be places where we regularly seek his companionship and counsel.   

In this rich and thoughtful episode, Chris and Tracy welcome Jackie David Johns and Cheryl Bridges Johns for a conversation shaped by years of ministry, scholarship, and spiritual formation. They share their story of serving in both church and academic settings, and why the church needs deeply formed Pentecostal scholars.The conversation centers on their book Encountering the Living Word, exploring inductive Bible study not just as a method, but as a relational encounter with God. Jackie and Cheryl emphasize that Scripture is best studied as a time of communion—guided by the truth that the Holy Spirit is our teacher. Encountering the Living Word is an invitation for all leaders seeking to make the right steps in their spiritual journey.Encountering the Living Word Book - https://www.amazon.com/Encountering-Living-Word-Relational-Inductive/dp/B0DZSSYHFCChery Johns - https://united.edu/cheryl-bridges-johns/Jackie Johns - https://www.cbeinternational.org/person/jackie-david-johns/

Jesus' resurrection isn't supposed to just change history—it's supposed to change you and me. The New Testament everywhere says we should expect to encounter the risen Christ. And that's how our lives are changed.  Peter is a case study for us, because we have here the story of how the resurrected Christ sat down with Peter at the fire by the Sea of Galilee—about how Peter's life had fallen apart and how the risen Christ put it back together. How do we, too, meet and encounter the risen Christ?  We learn four principles here: if you want to encounter the risen Christ, 1) you have to believe in the resurrection's reality, 2) you have to understand its achievement, 3) you have to submit to its pattern, and 4) you have to live its life. This sermon was preached by Dr. Timothy Keller at Redeemer Presbyterian Church on April 27, 2014. Series: Following Jesus. Scripture: Mark 14:27-31. Today's podcast is brought to you by Gospel in Life, the site for all sermons, books, study guides and resources from Timothy Keller and Redeemer Presbyterian Church. If you've enjoyed listening to this podcast and would like to support the ongoing efforts of this ministry, you can do so by visiting https://gospelinlife.com/give and making a one-time or recurring donation.

Encountering the Resurrected King - Easter 2026 - Pastor Andrew DamazioThis Easter, Pastor Andrew explores how the resurrected King is not just a truth to believe, but a reality to live in—one that reshapes our present and secures our future.Want to connect more with Rose Church? Find more information at https://www.rosechurch.org and give at - https://www.rosechurch.org/giveMake sure to subscribe so you don't miss more incredible sermons like this one or previous series like “The Upside Down Kingdom” or “The Tension of Faith” from Pastor Andrew Damazio, Dr. AJ Swoboda, Pastor Julia Damazio and many other incredible pastors!Thanks for listening! 

Exodus 3:1-15 The post Encountering the Eternal appeared first on Calvary Chapel Chino Hills.