Podcasts about English

CONTINUED Victor Davis Hanson's book, The Dying Citizen: How Progressive Elites, Tribalism, and Globalization Are Destroying the Idea of America, argues that the foundational principles of American citizenship and the nation's success are being eroded by these forces. A central theme of Hanson's work is the critical importance of the middle class, a concept he traces back to classical Greece and Rome. Drawing on Aristotle, Hanson highlights that a state's good fortune depends on citizens having "moderate and sufficient property," enabling autonomy and self-reliance. The middle class, combining "muscles with mind," traditionally served as the "soldiers of the republic" and were "skeptical of government." Unlike the poor, who risk dependency on "bread and circuses" from the government or wealthy patrons, or the rich, who "inevitably use their wealth to tamper with politics," the middle class is self-reliant and less susceptible to these extremes. This ideal, initially embodied by the independent farmer as envisioned by figures like Thomas Jefferson, was later translated into the "shopkeeper or the independent trucker or the traveling salesman" in post-industrial America, maintaining their autonomy. However, this middle class has recently experienced a decline in real wages, with any brief gains quickly eroded by inflation. Hanson posits that America is experiencing a "hollowing out" of its middle class, reminiscent of the decline of the Roman Empire, which was ultimately reduced to two classes: the extremely wealthy and those dependent on handouts. He cites California as a contemporary example, describing it as a "medieval society" with vast wealth alongside a dependent "peasant class," as millions of middle-class citizens have reportedly fled the state. The Obama administration's "Pajama Boy" and "Life of Julia" campaigns are presented as symbols of this shift, promoting a "nanny entitlement state" where the government provides for individuals from birth, reducing the need for traditional self-reliance, marriage, or property ownership. This, Hanson suggests, reflects a Democratic Party agenda that has "written off the working middle class" in favor of a "bicoastal elite" and big government. Globalization, particularly through immigration policy, is identified as another destructive force. The Hart-Celler Act of 1965 is criticized for dismantling meritocracy, prioritizing family relationships and proximity to the border over skills or English fluency. This, driven by an "unholy alliance" of the Democratic Party seeking new constituents and the Republican Party desiring cheap labor, has led to a massive influx of non-native-born and illegal residents. The Simpson-Mazzoli Act of 1986 also failed, as promises of border security were not kept, and employer verification mechanisms were easily circumvented. Hanson asserts that the absence of a secure border fundamentally undermines U.S. citizenship. He highlights how increased numbers of immigrants, coupled with lax voting laws, have politically impacted states like California, Nevada, New Mexico, and Colorado, which have "flipped" to the Democratic Party. The desire for "dignity," as expressed by a legal immigrant named Mr. Rojas, underscores the allure of American equality compared to the social stratification in countries like Oaxaca, Mexico. Furthermore, Hanson addresses the rise of the "unelected," or "deep state," which he describes as a "permanent investigative bureaucratic class" with "contempt for the people" and an ability to undermine elected government. Examples range from the obscure Raisin Administrative Committee, which dictates what farmers can do with their crops, to high-ranking officials in agencies like the FBI and CIA who felt empowered to act outside accountability. The concept of "la resistance," adopted by some bureaucrats after Donald Trump's election, saw individuals like Kevin Clinesmith and "Anonymous" actively seeking to undermine the administration, with even a Georgetown Law Schoolprofessor, Rosa Brooks, publicly contemplating a military coup. Finally, Hanson criticizes the "nullification" of federal law, exemplified by "sanctuary cities" that refuse to cooperate with federal immigration enforcement, creating an "asymmetrical" system where such actions are condoned for the left but condemned as "insurrection" for the right. He also argues that impeachment, designed as a constitutional check, has been "distorted" and "abused" into a political "campaign strategy," particularly in the two impeachments of Donald Trump. This has set a "terrible precedent," potentially leading to further political weaponization of constitutional mechanisms.

CONTINUED Victor Davis Hanson's book, The Dying Citizen: How Progressive Elites, Tribalism, and Globalization Are Destroying the Idea of America, argues that the foundational principles of American citizenship and the nation's success are being eroded by these forces. A central theme of Hanson's work is the critical importance of the middle class, a concept he traces back to classical Greece and Rome. Drawing on Aristotle, Hanson highlights that a state's good fortune depends on citizens having "moderate and sufficient property," enabling autonomy and self-reliance. The middle class, combining "muscles with mind," traditionally served as the "soldiers of the republic" and were "skeptical of government." Unlike the poor, who risk dependency on "bread and circuses" from the government or wealthy patrons, or the rich, who "inevitably use their wealth to tamper with politics," the middle class is self-reliant and less susceptible to these extremes. This ideal, initially embodied by the independent farmer as envisioned by figures like Thomas Jefferson, was later translated into the "shopkeeper or the independent trucker or the traveling salesman" in post-industrial America, maintaining their autonomy. However, this middle class has recently experienced a decline in real wages, with any brief gains quickly eroded by inflation. Hanson posits that America is experiencing a "hollowing out" of its middle class, reminiscent of the decline of the Roman Empire, which was ultimately reduced to two classes: the extremely wealthy and those dependent on handouts. He cites California as a contemporary example, describing it as a "medieval society" with vast wealth alongside a dependent "peasant class," as millions of middle-class citizens have reportedly fled the state. The Obama administration's "Pajama Boy" and "Life of Julia" campaigns are presented as symbols of this shift, promoting a "nanny entitlement state" where the government provides for individuals from birth, reducing the need for traditional self-reliance, marriage, or property ownership. This, Hanson suggests, reflects a Democratic Party agenda that has "written off the working middle class" in favor of a "bicoastal elite" and big government. Globalization, particularly through immigration policy, is identified as another destructive force. The Hart-Celler Act of 1965 is criticized for dismantling meritocracy, prioritizing family relationships and proximity to the border over skills or English fluency. This, driven by an "unholy alliance" of the Democratic Party seeking new constituents and the Republican Party desiring cheap labor, has led to a massive influx of non-native-born and illegal residents. The Simpson-Mazzoli Act of 1986 also failed, as promises of border security were not kept, and employer verification mechanisms were easily circumvented. Hanson asserts that the absence of a secure border fundamentally undermines U.S. citizenship. He highlights how increased numbers of immigrants, coupled with lax voting laws, have politically impacted states like California, Nevada, New Mexico, and Colorado, which have "flipped" to the Democratic Party. The desire for "dignity," as expressed by a legal immigrant named Mr. Rojas, underscores the allure of American equality compared to the social stratification in countries like Oaxaca, Mexico. Furthermore, Hanson addresses the rise of the "unelected," or "deep state," which he describes as a "permanent investigative bureaucratic class" with "contempt for the people" and an ability to undermine elected government. Examples range from the obscure Raisin Administrative Committee, which dictates what farmers can do with their crops, to high-ranking officials in agencies like the FBI and CIA who felt empowered to act outside accountability. The concept of "la resistance," adopted by some bureaucrats after Donald Trump's election, saw individuals like Kevin Clinesmith and "Anonymous" actively seeking to undermine the administration, with even a Georgetown Law Schoolprofessor, Rosa Brooks, publicly contemplating a military coup. Finally, Hanson criticizes the "nullification" of federal law, exemplified by "sanctuary cities" that refuse to cooperate with federal immigration enforcement, creating an "asymmetrical" system where such actions are condoned for the left but condemned as "insurrection" for the right. He also argues that impeachment, designed as a constitutional check, has been "distorted" and "abused" into a political "campaign strategy," particularly in the two impeachments of Donald Trump. This has set a "terrible precedent," potentially leading to further political weaponization of constitutional mechanisms.

CONTINUED Victor Davis Hanson's book, The Dying Citizen: How Progressive Elites, Tribalism, and Globalization Are Destroying the Idea of America, argues that the foundational principles of American citizenship and the nation's success are being eroded by these forces. A central theme of Hanson's work is the critical importance of the middle class, a concept he traces back to classical Greece and Rome. Drawing on Aristotle, Hanson highlights that a state's good fortune depends on citizens having "moderate and sufficient property," enabling autonomy and self-reliance. The middle class, combining "muscles with mind," traditionally served as the "soldiers of the republic" and were "skeptical of government." Unlike the poor, who risk dependency on "bread and circuses" from the government or wealthy patrons, or the rich, who "inevitably use their wealth to tamper with politics," the middle class is self-reliant and less susceptible to these extremes. This ideal, initially embodied by the independent farmer as envisioned by figures like Thomas Jefferson, was later translated into the "shopkeeper or the independent trucker or the traveling salesman" in post-industrial America, maintaining their autonomy. However, this middle class has recently experienced a decline in real wages, with any brief gains quickly eroded by inflation. Hanson posits that America is experiencing a "hollowing out" of its middle class, reminiscent of the decline of the Roman Empire, which was ultimately reduced to two classes: the extremely wealthy and those dependent on handouts. He cites California as a contemporary example, describing it as a "medieval society" with vast wealth alongside a dependent "peasant class," as millions of middle-class citizens have reportedly fled the state. The Obama administration's "Pajama Boy" and "Life of Julia" campaigns are presented as symbols of this shift, promoting a "nanny entitlement state" where the government provides for individuals from birth, reducing the need for traditional self-reliance, marriage, or property ownership. This, Hanson suggests, reflects a Democratic Party agenda that has "written off the working middle class" in favor of a "bicoastal elite" and big government. Globalization, particularly through immigration policy, is identified as another destructive force. The Hart-Celler Act of 1965 is criticized for dismantling meritocracy, prioritizing family relationships and proximity to the border over skills or English fluency. This, driven by an "unholy alliance" of the Democratic Party seeking new constituents and the Republican Party desiring cheap labor, has led to a massive influx of non-native-born and illegal residents. The Simpson-Mazzoli Act of 1986 also failed, as promises of border security were not kept, and employer verification mechanisms were easily circumvented. Hanson asserts that the absence of a secure border fundamentally undermines U.S. citizenship. He highlights how increased numbers of immigrants, coupled with lax voting laws, have politically impacted states like California, Nevada, New Mexico, and Colorado, which have "flipped" to the Democratic Party. The desire for "dignity," as expressed by a legal immigrant named Mr. Rojas, underscores the allure of American equality compared to the social stratification in countries like Oaxaca, Mexico. Furthermore, Hanson addresses the rise of the "unelected," or "deep state," which he describes as a "permanent investigative bureaucratic class" with "contempt for the people" and an ability to undermine elected government. Examples range from the obscure Raisin Administrative Committee, which dictates what farmers can do with their crops, to high-ranking officials in agencies like the FBI and CIA who felt empowered to act outside accountability. The concept of "la resistance," adopted by some bureaucrats after Donald Trump's election, saw individuals like Kevin Clinesmith and "Anonymous" actively seeking to undermine the administration, with even a Georgetown Law Schoolprofessor, Rosa Brooks, publicly contemplating a military coup. Finally, Hanson criticizes the "nullification" of federal law, exemplified by "sanctuary cities" that refuse to cooperate with federal immigration enforcement, creating an "asymmetrical" system where such actions are condoned for the left but condemned as "insurrection" for the right. He also argues that impeachment, designed as a constitutional check, has been "distorted" and "abused" into a political "campaign strategy," particularly in the two impeachments of Donald Trump. This has set a "terrible precedent," potentially leading to further political weaponization of constitutional mechanisms.

CONTINUED Victor Davis Hanson's book, The Dying Citizen: How Progressive Elites, Tribalism, and Globalization Are Destroying the Idea of America, argues that the foundational principles of American citizenship and the nation's success are being eroded by these forces. A central theme of Hanson's work is the critical importance of the middle class, a concept he traces back to classical Greece and Rome. Drawing on Aristotle, Hanson highlights that a state's good fortune depends on citizens having "moderate and sufficient property," enabling autonomy and self-reliance. The middle class, combining "muscles with mind," traditionally served as the "soldiers of the republic" and were "skeptical of government." Unlike the poor, who risk dependency on "bread and circuses" from the government or wealthy patrons, or the rich, who "inevitably use their wealth to tamper with politics," the middle class is self-reliant and less susceptible to these extremes. This ideal, initially embodied by the independent farmer as envisioned by figures like Thomas Jefferson, was later translated into the "shopkeeper or the independent trucker or the traveling salesman" in post-industrial America, maintaining their autonomy. However, this middle class has recently experienced a decline in real wages, with any brief gains quickly eroded by inflation. Hanson posits that America is experiencing a "hollowing out" of its middle class, reminiscent of the decline of the Roman Empire, which was ultimately reduced to two classes: the extremely wealthy and those dependent on handouts. He cites California as a contemporary example, describing it as a "medieval society" with vast wealth alongside a dependent "peasant class," as millions of middle-class citizens have reportedly fled the state. The Obama administration's "Pajama Boy" and "Life of Julia" campaigns are presented as symbols of this shift, promoting a "nanny entitlement state" where the government provides for individuals from birth, reducing the need for traditional self-reliance, marriage, or property ownership. This, Hanson suggests, reflects a Democratic Party agenda that has "written off the working middle class" in favor of a "bicoastal elite" and big government. Globalization, particularly through immigration policy, is identified as another destructive force. The Hart-Celler Act of 1965 is criticized for dismantling meritocracy, prioritizing family relationships and proximity to the border over skills or English fluency. This, driven by an "unholy alliance" of the Democratic Party seeking new constituents and the Republican Party desiring cheap labor, has led to a massive influx of non-native-born and illegal residents. The Simpson-Mazzoli Act of 1986 also failed, as promises of border security were not kept, and employer verification mechanisms were easily circumvented. Hanson asserts that the absence of a secure border fundamentally undermines U.S. citizenship. He highlights how increased numbers of immigrants, coupled with lax voting laws, have politically impacted states like California, Nevada, New Mexico, and Colorado, which have "flipped" to the Democratic Party. The desire for "dignity," as expressed by a legal immigrant named Mr. Rojas, underscores the allure of American equality compared to the social stratification in countries like Oaxaca, Mexico. Furthermore, Hanson addresses the rise of the "unelected," or "deep state," which he describes as a "permanent investigative bureaucratic class" with "contempt for the people" and an ability to undermine elected government. Examples range from the obscure Raisin Administrative Committee, which dictates what farmers can do with their crops, to high-ranking officials in agencies like the FBI and CIA who felt empowered to act outside accountability. The concept of "la resistance," adopted by some bureaucrats after Donald Trump's election, saw individuals like Kevin Clinesmith and "Anonymous" actively seeking to undermine the administration, with even a Georgetown Law Schoolprofessor, Rosa Brooks, publicly contemplating a military coup. Finally, Hanson criticizes the "nullification" of federal law, exemplified by "sanctuary cities" that refuse to cooperate with federal immigration enforcement, creating an "asymmetrical" system where such actions are condoned for the left but condemned as "insurrection" for the right. He also argues that impeachment, designed as a constitutional check, has been "distorted" and "abused" into a political "campaign strategy," particularly in the two impeachments of Donald Trump. This has set a "terrible precedent," potentially leading to further political weaponization of constitutional mechanisms.

CONTINUED Victor Davis Hanson's book, The Dying Citizen: How Progressive Elites, Tribalism, and Globalization Are Destroying the Idea of America, argues that the foundational principles of American citizenship and the nation's success are being eroded by these forces. A central theme of Hanson's work is the critical importance of the middle class, a concept he traces back to classical Greece and Rome. Drawing on Aristotle, Hanson highlights that a state's good fortune depends on citizens having "moderate and sufficient property," enabling autonomy and self-reliance. The middle class, combining "muscles with mind," traditionally served as the "soldiers of the republic" and were "skeptical of government." Unlike the poor, who risk dependency on "bread and circuses" from the government or wealthy patrons, or the rich, who "inevitably use their wealth to tamper with politics," the middle class is self-reliant and less susceptible to these extremes. This ideal, initially embodied by the independent farmer as envisioned by figures like Thomas Jefferson, was later translated into the "shopkeeper or the independent trucker or the traveling salesman" in post-industrial America, maintaining their autonomy. However, this middle class has recently experienced a decline in real wages, with any brief gains quickly eroded by inflation. Hanson posits that America is experiencing a "hollowing out" of its middle class, reminiscent of the decline of the Roman Empire, which was ultimately reduced to two classes: the extremely wealthy and those dependent on handouts. He cites California as a contemporary example, describing it as a "medieval society" with vast wealth alongside a dependent "peasant class," as millions of middle-class citizens have reportedly fled the state. The Obama administration's "Pajama Boy" and "Life of Julia" campaigns are presented as symbols of this shift, promoting a "nanny entitlement state" where the government provides for individuals from birth, reducing the need for traditional self-reliance, marriage, or property ownership. This, Hanson suggests, reflects a Democratic Party agenda that has "written off the working middle class" in favor of a "bicoastal elite" and big government. Globalization, particularly through immigration policy, is identified as another destructive force. The Hart-Celler Act of 1965 is criticized for dismantling meritocracy, prioritizing family relationships and proximity to the border over skills or English fluency. This, driven by an "unholy alliance" of the Democratic Party seeking new constituents and the Republican Party desiring cheap labor, has led to a massive influx of non-native-born and illegal residents. The Simpson-Mazzoli Act of 1986 also failed, as promises of border security were not kept, and employer verification mechanisms were easily circumvented. Hanson asserts that the absence of a secure border fundamentally undermines U.S. citizenship. He highlights how increased numbers of immigrants, coupled with lax voting laws, have politically impacted states like California, Nevada, New Mexico, and Colorado, which have "flipped" to the Democratic Party. The desire for "dignity," as expressed by a legal immigrant named Mr. Rojas, underscores the allure of American equality compared to the social stratification in countries like Oaxaca, Mexico. Furthermore, Hanson addresses the rise of the "unelected," or "deep state," which he describes as a "permanent investigative bureaucratic class" with "contempt for the people" and an ability to undermine elected government. Examples range from the obscure Raisin Administrative Committee, which dictates what farmers can do with their crops, to high-ranking officials in agencies like the FBI and CIA who felt empowered to act outside accountability. The concept of "la resistance," adopted by some bureaucrats after Donald Trump's election, saw individuals like Kevin Clinesmith and "Anonymous" actively seeking to undermine the administration, with even a Georgetown Law Schoolprofessor, Rosa Brooks, publicly contemplating a military coup. Finally, Hanson criticizes the "nullification" of federal law, exemplified by "sanctuary cities" that refuse to cooperate with federal immigration enforcement, creating an "asymmetrical" system where such actions are condoned for the left but condemned as "insurrection" for the right. He also argues that impeachment, designed as a constitutional check, has been "distorted" and "abused" into a political "campaign strategy," particularly in the two impeachments of Donald Trump. This has set a "terrible precedent," potentially leading to further political weaponization of constitutional mechanisms.

CONTINUED Victor Davis Hanson's book, The Dying Citizen: How Progressive Elites, Tribalism, and Globalization Are Destroying the Idea of America, argues that the foundational principles of American citizenship and the nation's success are being eroded by these forces. A central theme of Hanson's work is the critical importance of the middle class, a concept he traces back to classical Greece and Rome. Drawing on Aristotle, Hanson highlights that a state's good fortune depends on citizens having "moderate and sufficient property," enabling autonomy and self-reliance. The middle class, combining "muscles with mind," traditionally served as the "soldiers of the republic" and were "skeptical of government." Unlike the poor, who risk dependency on "bread and circuses" from the government or wealthy patrons, or the rich, who "inevitably use their wealth to tamper with politics," the middle class is self-reliant and less susceptible to these extremes. This ideal, initially embodied by the independent farmer as envisioned by figures like Thomas Jefferson, was later translated into the "shopkeeper or the independent trucker or the traveling salesman" in post-industrial America, maintaining their autonomy. However, this middle class has recently experienced a decline in real wages, with any brief gains quickly eroded by inflation. Hanson posits that America is experiencing a "hollowing out" of its middle class, reminiscent of the decline of the Roman Empire, which was ultimately reduced to two classes: the extremely wealthy and those dependent on handouts. He cites California as a contemporary example, describing it as a "medieval society" with vast wealth alongside a dependent "peasant class," as millions of middle-class citizens have reportedly fled the state. The Obama administration's "Pajama Boy" and "Life of Julia" campaigns are presented as symbols of this shift, promoting a "nanny entitlement state" where the government provides for individuals from birth, reducing the need for traditional self-reliance, marriage, or property ownership. This, Hanson suggests, reflects a Democratic Party agenda that has "written off the working middle class" in favor of a "bicoastal elite" and big government. Globalization, particularly through immigration policy, is identified as another destructive force. The Hart-Celler Act of 1965 is criticized for dismantling meritocracy, prioritizing family relationships and proximity to the border over skills or English fluency. This, driven by an "unholy alliance" of the Democratic Party seeking new constituents and the Republican Party desiring cheap labor, has led to a massive influx of non-native-born and illegal residents. The Simpson-Mazzoli Act of 1986 also failed, as promises of border security were not kept, and employer verification mechanisms were easily circumvented. Hanson asserts that the absence of a secure border fundamentally undermines U.S. citizenship. He highlights how increased numbers of immigrants, coupled with lax voting laws, have politically impacted states like California, Nevada, New Mexico, and Colorado, which have "flipped" to the Democratic Party. The desire for "dignity," as expressed by a legal immigrant named Mr. Rojas, underscores the allure of American equality compared to the social stratification in countries like Oaxaca, Mexico. Furthermore, Hanson addresses the rise of the "unelected," or "deep state," which he describes as a "permanent investigative bureaucratic class" with "contempt for the people" and an ability to undermine elected government. Examples range from the obscure Raisin Administrative Committee, which dictates what farmers can do with their crops, to high-ranking officials in agencies like the FBI and CIA who felt empowered to act outside accountability. The concept of "la resistance," adopted by some bureaucrats after Donald Trump's election, saw individuals like Kevin Clinesmith and "Anonymous" actively seeking to undermine the administration, with even a Georgetown Law Schoolprofessor, Rosa Brooks, publicly contemplating a military coup. Finally, Hanson criticizes the "nullification" of federal law, exemplified by "sanctuary cities" that refuse to cooperate with federal immigration enforcement, creating an "asymmetrical" system where such actions are condoned for the left but condemned as "insurrection" for the right. He also argues that impeachment, designed as a constitutional check, has been "distorted" and "abused" into a political "campaign strategy," particularly in the two impeachments of Donald Trump. This has set a "terrible precedent," potentially leading to further political weaponization of constitutional mechanisms.

CONTINUED Victor Davis Hanson's book, The Dying Citizen: How Progressive Elites, Tribalism, and Globalization Are Destroying the Idea of America, argues that the foundational principles of American citizenship and the nation's success are being eroded by these forces. A central theme of Hanson's work is the critical importance of the middle class, a concept he traces back to classical Greece and Rome. Drawing on Aristotle, Hanson highlights that a state's good fortune depends on citizens having "moderate and sufficient property," enabling autonomy and self-reliance. The middle class, combining "muscles with mind," traditionally served as the "soldiers of the republic" and were "skeptical of government." Unlike the poor, who risk dependency on "bread and circuses" from the government or wealthy patrons, or the rich, who "inevitably use their wealth to tamper with politics," the middle class is self-reliant and less susceptible to these extremes. This ideal, initially embodied by the independent farmer as envisioned by figures like Thomas Jefferson, was later translated into the "shopkeeper or the independent trucker or the traveling salesman" in post-industrial America, maintaining their autonomy. However, this middle class has recently experienced a decline in real wages, with any brief gains quickly eroded by inflation. Hanson posits that America is experiencing a "hollowing out" of its middle class, reminiscent of the decline of the Roman Empire, which was ultimately reduced to two classes: the extremely wealthy and those dependent on handouts. He cites California as a contemporary example, describing it as a "medieval society" with vast wealth alongside a dependent "peasant class," as millions of middle-class citizens have reportedly fled the state. The Obama administration's "Pajama Boy" and "Life of Julia" campaigns are presented as symbols of this shift, promoting a "nanny entitlement state" where the government provides for individuals from birth, reducing the need for traditional self-reliance, marriage, or property ownership. This, Hanson suggests, reflects a Democratic Party agenda that has "written off the working middle class" in favor of a "bicoastal elite" and big government. Globalization, particularly through immigration policy, is identified as another destructive force. The Hart-Celler Act of 1965 is criticized for dismantling meritocracy, prioritizing family relationships and proximity to the border over skills or English fluency. This, driven by an "unholy alliance" of the Democratic Party seeking new constituents and the Republican Party desiring cheap labor, has led to a massive influx of non-native-born and illegal residents. The Simpson-Mazzoli Act of 1986 also failed, as promises of border security were not kept, and employer verification mechanisms were easily circumvented. Hanson asserts that the absence of a secure border fundamentally undermines U.S. citizenship. He highlights how increased numbers of immigrants, coupled with lax voting laws, have politically impacted states like California, Nevada, New Mexico, and Colorado, which have "flipped" to the Democratic Party. The desire for "dignity," as expressed by a legal immigrant named Mr. Rojas, underscores the allure of American equality compared to the social stratification in countries like Oaxaca, Mexico. Furthermore, Hanson addresses the rise of the "unelected," or "deep state," which he describes as a "permanent investigative bureaucratic class" with "contempt for the people" and an ability to undermine elected government. Examples range from the obscure Raisin Administrative Committee, which dictates what farmers can do with their crops, to high-ranking officials in agencies like the FBI and CIA who felt empowered to act outside accountability. The concept of "la resistance," adopted by some bureaucrats after Donald Trump's election, saw individuals like Kevin Clinesmith and "Anonymous" actively seeking to undermine the administration, with even a Georgetown Law Schoolprofessor, Rosa Brooks, publicly contemplating a military coup. Finally, Hanson criticizes the "nullification" of federal law, exemplified by "sanctuary cities" that refuse to cooperate with federal immigration enforcement, creating an "asymmetrical" system where such actions are condoned for the left but condemned as "insurrection" for the right. He also argues that impeachment, designed as a constitutional check, has been "distorted" and "abused" into a political "campaign strategy," particularly in the two impeachments of Donald Trump. This has set a "terrible precedent," potentially leading to further political weaponization of constitutional mechanisms.

CONTINUED Victor Davis Hanson's book, The Dying Citizen: How Progressive Elites, Tribalism, and Globalization Are Destroying the Idea of America, argues that the foundational principles of American citizenship and the nation's success are being eroded by these forces. A central theme of Hanson's work is the critical importance of the middle class, a concept he traces back to classical Greece and Rome. Drawing on Aristotle, Hanson highlights that a state's good fortune depends on citizens having "moderate and sufficient property," enabling autonomy and self-reliance. The middle class, combining "muscles with mind," traditionally served as the "soldiers of the republic" and were "skeptical of government." Unlike the poor, who risk dependency on "bread and circuses" from the government or wealthy patrons, or the rich, who "inevitably use their wealth to tamper with politics," the middle class is self-reliant and less susceptible to these extremes. This ideal, initially embodied by the independent farmer as envisioned by figures like Thomas Jefferson, was later translated into the "shopkeeper or the independent trucker or the traveling salesman" in post-industrial America, maintaining their autonomy. However, this middle class has recently experienced a decline in real wages, with any brief gains quickly eroded by inflation. Hanson posits that America is experiencing a "hollowing out" of its middle class, reminiscent of the decline of the Roman Empire, which was ultimately reduced to two classes: the extremely wealthy and those dependent on handouts. He cites California as a contemporary example, describing it as a "medieval society" with vast wealth alongside a dependent "peasant class," as millions of middle-class citizens have reportedly fled the state. The Obama administration's "Pajama Boy" and "Life of Julia" campaigns are presented as symbols of this shift, promoting a "nanny entitlement state" where the government provides for individuals from birth, reducing the need for traditional self-reliance, marriage, or property ownership. This, Hanson suggests, reflects a Democratic Party agenda that has "written off the working middle class" in favor of a "bicoastal elite" and big government. Globalization, particularly through immigration policy, is identified as another destructive force. The Hart-Celler Act of 1965 is criticized for dismantling meritocracy, prioritizing family relationships and proximity to the border over skills or English fluency. This, driven by an "unholy alliance" of the Democratic Party seeking new constituents and the Republican Party desiring cheap labor, has led to a massive influx of non-native-born and illegal residents. The Simpson-Mazzoli Act of 1986 also failed, as promises of border security were not kept, and employer verification mechanisms were easily circumvented. Hanson asserts that the absence of a secure border fundamentally undermines U.S. citizenship. He highlights how increased numbers of immigrants, coupled with lax voting laws, have politically impacted states like California, Nevada, New Mexico, and Colorado, which have "flipped" to the Democratic Party. The desire for "dignity," as expressed by a legal immigrant named Mr. Rojas, underscores the allure of American equality compared to the social stratification in countries like Oaxaca, Mexico. Furthermore, Hanson addresses the rise of the "unelected," or "deep state," which he describes as a "permanent investigative bureaucratic class" with "contempt for the people" and an ability to undermine elected government. Examples range from the obscure Raisin Administrative Committee, which dictates what farmers can do with their crops, to high-ranking officials in agencies like the FBI and CIA who felt empowered to act outside accountability. The concept of "la resistance," adopted by some bureaucrats after Donald Trump's election, saw individuals like Kevin Clinesmith and "Anonymous" actively seeking to undermine the administration, with even a Georgetown Law Schoolprofessor, Rosa Brooks, publicly contemplating a military coup. Finally, Hanson criticizes the "nullification" of federal law, exemplified by "sanctuary cities" that refuse to cooperate with federal immigration enforcement, creating an "asymmetrical" system where such actions are condoned for the left but condemned as "insurrection" for the right. He also argues that impeachment, designed as a constitutional check, has been "distorted" and "abused" into a political "campaign strategy," particularly in the two impeachments of Donald Trump. This has set a "terrible precedent," potentially leading to further political weaponization of constitutional mechanisms.

Merriam-Webster's Word of the Day for September 14, 2025 is: perpetuity • per-puh-TOO-uh-tee • noun Perpetuity refers to a state of continuing forever or for a very long time. // The property will be passed on from generation to generation in perpetuity.   See the entry > Examples: “This isn't new territory for the band—beginning with 2018's Modern Meta Physic, Peel Dream Magazine have taken cues from bands like Stereolab and Pram, exploring the ways that rigid, droning repetition can make time feel rubbery. As they snap back into the present, Black sings, ‘Millions of light years, all of them ours.' The past and future fold into themselves, braided together in perpetuity.” — Dash Lewis, Pitchfork, 4 Sept. 2024 Did you know? Perpetuity is a “forever” word—not in the sense that it relates to a lifelong relationship (as in “forever home”), but because it concerns the concept of, well, forever. Not only can perpetuity refer to infinite time, aka eternity, but it also has specific legal and financial uses, as for certain arrangements in wills and for annuities that are payable forever, or at least for the foreseeable future. The word ultimately comes from the Latin adjective perpetuus, meaning “continual” or “uninterrupted.” Perpetuus is the ancestor of several additional “forever” words, including the verb perpetuate (“to cause to last indefinitely”) and the adjective perpetual (“continuing forever,” “occurring continually”). A lesser known descendent, perpetuana, is now mostly encountered in historical works, as it refers to a type of durable wool or worsted fabric made in England only from the late 16th through the 18th centuries. Alas, nothing is truly forever.

❖ Follow along with today's reading: www.esv.org/Proverbs17–18;Psalm69:19–36;John11 ❖ The English Standard Version (ESV) is an 'essentially literal' translation of the Bible in contemporary English. Created by a team of more than 100 leading evangelical scholars and pastors, the ESV Bible emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning. ❖ To learn more about the ESV and other audio resources, please visit www.ESV.org

Learning English use a limited vocabulary and are read at a slower pace than VOA's other English broadcasts. Previously known as Special English.

❖ Follow along with today's reading: www.esv.org/Ezra3:1–5:2;Haggai1:1–2:9 ❖ The English Standard Version (ESV) is an 'essentially literal' translation of the Bible in contemporary English. Created by a team of more than 100 leading evangelical scholars and pastors, the ESV Bible emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning. ❖ To learn more about the ESV and other audio resources, please visit www.ESV.org

Hey there! It's Michael here — and welcome back to another Happy English Sunday Speak. Every Sunday, I'll be here with a quick one-point tip to help you speak English more naturally. Now, sometimes in English we need to say “no,” but just saying no can sound too direct or even a little rude. So let's look at some casual, yet polite, natural ways to say no.If someone invites you to do something and you don't want to, you can say:“I'll pass.” Like, Want to come out for karaoke tonight? → Thanks, I'll pass.“Not really my thing.” Like, do you want to go bouldering? → Nah, That's not really my thing.And one that I like to use all the time is “It's not my cup of tea.” Like, Everyone's watching that new horror movie, but scary films are not my cup of tea.So, I'll pass,  It's not really my thing, and It's not my cult of tea. When you need to refuse or decline something, these all sound softer, more polite, and very natural. So how about you? What's something that's Not your cup of tea? Leave a comment belowJoin my Podcast Learner's Study Group here: https://learn.myhappyenglish.com/plsgVisit my website for over 3,000 free English lessons: https://www.myhappyenglish.com/My AI English Tutor is HERE

In this eye-opening episode, we dive deep into 9 proven methods to finally understand fast native English speech. If you've ever felt lost when native speakers talk at their natural pace, this episode is your roadmap to breakthrough comprehension.We'll explore practical techniques like the Mirror Method for matching native speaker rhythm, the Accent Adventure for adapting to diverse English accents worldwide, and the Detective Game that helps you fill in gaps when you miss words. You'll discover how the Speed Challenge trains your ears like an athlete, while the Mind Reader technique teaches you to anticipate what speakers will say next.The episode also covers real-world listening strategies including the Real World Challenge for maintaining comprehension in noisy environments, the Phrase Hunter method for processing language in meaningful chunks rather than individual words, and the Culture Key for understanding references that textbooks never teach. Finally, we'll explore the Emotion Reader technique to help you understand the feelings behind the words.Each method includes practical, actionable exercises you can start implementing today to transform your English listening skills and finally understand native speakers with confidence.If you want to sign up for the free English email newsletter, go to https://speakenglishwithtiffani.com/newsletter

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This is episode 240 and our swivels to the north - a Great Apostle for Confederation and the pre-Scramble for Africa Geopolitical Omlette. Part of this story is a continuation of the Langalibalele Affair in Natal which had created the perception that the authorities there were unable to cope. This provided an opportunity for Colonial office back in England to consider radical moves like forcing through a Confederation of South African colonies. Throughout the 1870s, Lord Carnarvon the British Secretary of State for the Colonies attempted to unite both the colonies and the Boer Republics into a self-governing — settler self-governing — dominion under the British flag. This was a somewhat grandiose scheme and there's a heady debate amongst historians about why Carnarvon tried to do this. We're going to take a closer look at what was going on internationally and how South Africa factored into this global picture because its part of the story. The concept of a confederated South Africa was obviously opposed by the Boer Republics. More significantly, it was also opposed by the Molteno Administration of the Cape Colony which was the biggest and the richest South African state by far. Liberal humanist historians believe Carnarvon wanted confederation to protect blacks from the colonials - but that's a shallow version of events. It was in Natal where the largest portion of the white population favoured confederation but even there lieutenant Governor Chilly Pine described an ‘apathy and indifference' to the policy by some. John X Merriman who was a member of Molteno's cabinet said “The fact is that the cry for Confederation is purely an extraneous one, born in the brain of Lord Carnarvon, local prejudice and local jealousy tending the other way…” Molteno and his Merriman were focused on infrastructure, work had begun on the Cape Parliamentary buildings in 1874, government funding of education was legislated, and the Molteno Government also established the South African public library system.  Nevertheless, in other circles in South Africa the call for Federation was growing — take the merchants of Port Elizabeth and a large section of English-speaking Natalians for example. With regard to the Port Elizabethans, the easterners as they were known, it was as matter of being dominated by western based politicians — western as in Western Cape just for clarification. Natal had yet to receive responsible government, unlike the Cape. Given the various political currents surging about the region, why did Carnarvon pursue the idea of Conferederation so aggressively? Theophilus Shepstone could be one reason. The Veteran of Natal's Native Affairs had met Carnarvon and converted him to what historian RL Cope calls an instrument of the sub-imperialist forces emanating from Natal. There was as paradox here. The tiny white minority of Natal was fearful of the black majority and therefore harboured impulses to bring further tracts of African territory under British Control. It was this demographic imbalance that drove the colonials voice, but it was a contradictory position for any imperial government to take. Why support a tiny group — unlike in the Cape which had a vibrant economy and was dominated by settler interests both financially and demographically. For Natalians, the perpetual labour shortage seemed insurmountable, maybe a forced union of some sort would open up other colonies where labour could be exploited. With both Carnarvon and Shepstone believing in Confederation, trifling over black labour appeared to be the least of their challenges. Furthermore, in Port Elizabeth, a powerful voice supporting their position was also developing rapidly. And he had cash to burn. That was founder of the Standard Bank, John Paterson. As a leading Port Elizabeth merchant, the Cape Argus described him as “A great apostle of confederation..”

A fable is a very short story that usually teaches a moral or lesson about life. Some of the most well-known fables were written by Aesop. Who was Aesop and how can fables improve your English? Keep listening for the answers to those questions and we've got 5 of Aeasop's most popular fables for you to listen to in this episode. Show notes and more podcasts to improve your English at: http://www.inglespodcast.com/   Las notas del episodio y más podcasts para mejorar tu ingles están en: http://www.inglespodcast.com/  

❖ Follow along with today's reading: www.esv.org/2Samuel10;2Corinthians3;Psalms60–61;Ezekiel17 ❖ The English Standard Version (ESV) is an 'essentially literal' translation of the Bible in contemporary English. Created by a team of more than 100 leading evangelical scholars and pastors, the ESV Bible emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning. ❖ To learn more about the ESV and other audio resources, please visit www.ESV.org

William Shakespeare is undoubtedly one of the greatest literary geniuses of all time. Author of over 30 plays and over 150 poems, he masterfully knit together over 20,000 English words, all out inventing some 1,700 of them, to beautifully capture full ranges of complex emotions and subtle nuances of human nature that still capture audiences over 400 years later. Pretty impressive for a 16th century man from a modest family with only a grammar school education, illiterate parents, illiterate children, who never left the country, didn't seem to own any books, and has no surviving handwritten letters or documents of any kind today. So impressive, in fact, it actually raises some pretty big questions. How exactly did a man like William Shakespeare write such an impressive collection of literary masterpieces? Or didn't he? Let's fix that. Support the show! Join the Patreon (patreon.com/historyfixpodcast)Buy some merchBuy Me a CoffeeVenmo @Shea-LaFountaineSources: poets.org "About William Shakespeare"Shakespeare Birthplace Trust "William Shakespeare Biography"shakespeareauthorship.com "How Do We Know That Shakespeare Wrote Shakespeare?"History Extra "The Globe Theatre Fire of 1613"Book Brunch "The British and Reading: a Short History"Shakespeare Birthplace Trust "Shakespeare's Words"History.com "10 Things You Didn't Know About William Shakespeare"Encyclopedia Britannica "William Shakespeare"biography.com "Was Shakespeare the Real Author of His Plays?"EBSCO "Shakespeare Authorship Question"Shakespeare Oxford Fellowship "How Wrote Shakespeare? Shakespeare Authorship 101"Shoot me a message!

Join C1 English Fluency and save up to $100 off the normal price this week only. Offer expires Sept 14 at midnight. Learn how to: use metaphors, narrate your internal dialogue, and more. Make your English more precise, nuanced, and sophisticated. Go here now to enroll. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Merriam-Webster's Word of the Day for September 13, 2025 is: consummate • KAHN-suh-mut • adjective Someone or something described as consummate is very skilled or accomplished. Consummate can also mean “of the highest degree” and “complete in every detail.” The adjective is always used before the noun it describes. // Ever the consummate professional, the planner ensured that no one attending the event was aware of all the elements that had not gone as planned. See the entry > Examples: “... KEM's legacy serves as a blueprint for excellence. Offstage, his charm extends beyond the microphone. Friends and collaborators describe him as a consummate gentleman and leader with an infectious sense of humor.” — Raquelle Harris, Vibe, 25 July 2025 Did you know? Consummate is a consummate example of a word that's shifted in meaning over the centuries. A 15th century addition to the language ultimately from Latin consummare, meaning “to sum up, finish,” the word first described something that has been brought to completion. Shakespeare used the word this way in Measure for Measure: “Do you the office, friar; which consummate, Return him here again.” By the early 16th century consummate had taken on the meaning of “complete in every detail.” Today it usually describes someone or something extremely skilled and accomplished, but it can also describe that which is supremely excellent, as well as that which is simply extreme.

❖ Follow along with today's reading: www.esv.org/Proverbs15–16;Psalm69:1–18;John10 ❖ The English Standard Version (ESV) is an 'essentially literal' translation of the Bible in contemporary English. Created by a team of more than 100 leading evangelical scholars and pastors, the ESV Bible emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning. ❖ To learn more about the ESV and other audio resources, please visit www.ESV.org

Learning English use a limited vocabulary and are read at a slower pace than VOA's other English broadcasts. Previously known as Special English.

Welcome to the "Saturday Morning Golf Stat" from the Hack it Out Golf Podcast. Among the sweetest words in the English language: short par 4. But does that phrase set expectations too high? In this episode, Lou asks Greg and Lou what golfers of different skills average on a 325 yard par 4. From there, the guys talk about the best way to make the most of these holes—and compare their own games. Each of these will be a mini-episode (10-15 minutes long) about an interesting golf stat. We will discuss what you can learn, and most importantly, how you can apply this on the golf course to lower your scores and lower your handicap. Listen on your drive to the golf course or over your Saturday morning coffee! Data is sourced from Arccos Golf. They have over 1 BILLION shots in their database.  Check them out at: https://www.arccosgolf.com/  Use code DATALOU15 for 15% off! To get the best discount off your NordVPN plan - go to ⁠nordvpn.com/hackitout⁠. Our link will also give you 4 extra months on the 2-year plan. There's no risk with Nord's 30-day money-back guarantee! Learn more about your ad choices. Visit megaphone.fm/adchoices

Send us a textIn this episode of the Stories to Create Podcast, I sit down with Samuel English, a bright young student from the University of Cambridge who is currently in America exploring his research on how communities respond to hurricanes. Samuel brings a unique global perspective as he unpacks what disaster response really entails—from preparation and resilience to cultural differences in how people rebuild after devastation.Our conversation goes far beyond research. Samuel shares his love for music and swimming, offers his thoughts on the Gen Z generation, and weighs in on current events shaping today's world. He also gives a fascinating breakdown of how hurricanes form, blending science with personal insight.This episode is an inspiring glimpse into the mind of a young scholar who is not only passionate about academic discovery but also deeply curious about people, cultures, and the stories that shape us all. Support the showThank you for tuning in with EHAS CLUB - Stories to Create Podcast

No, this time the F isn't for for Fail, it's for Fun! And Fantastic! And Fabulous! We return to our series looking at the hardest words ever found on the SAT with a dive into the English alphabet's sixth letter.

❖ Follow along with today's reading: www.esv.org/Daniel10:1–12:13;2Chronicles36:22–23;Ezra1:1–2:70;1Chronicles3:17–24;9:1–34 ❖ The English Standard Version (ESV) is an 'essentially literal' translation of the Bible in contemporary English. Created by a team of more than 100 leading evangelical scholars and pastors, the ESV Bible emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning. ❖ To learn more about the ESV and other audio resources, please visit www.ESV.org

Hey there! It's Michael here — and welcome back to another Happy English Saturday Short, your quick tip for speaking English better. Today's point is one that even native speakers sometimes get mixed up:

A look at how football went from being 'the people's game' to a playground for billionaires. A fascinating chat with investigative journalist Adrian Goldberg centred around his new book 'Where's the money gone? - The battle for the soul of English football'. You can buy it here: https://www.amazon.co.uk/Wheres-Money-Gone-English-Football/dp/1916754104 Support the podcast & access benefits by joining our Patreon page: https://patreon.com/thechroniclesofagooner?utm_medium=unknown&utm_source=join_link&utm_campaign=creatorshare_creator&utm_content=copyLink #arsenal #afc #premierleague Learn more about your ad choices. Visit podcastchoices.com/adchoices

643. Part 2 of our conversation with Roxanne Harde about the Tremé series. Roxanne Harde on the Tremé series. "Set in post-Katrina New Orleans, this hour-long drama series, from executive producers David Simon and Eric Overmyer, follows the lives of ordinary residents as they struggle with the after-effects of the 2005 hurricane. Says star and New Orleans native Wendell Pierce, 'The only things people had to hang on to were the rich traditions we knew that survived the test of time before: our music, food and family, family that included anyone who decided to accept the challenge to return.' The large ensemble cast is supported by notable real-life New Orleanians, including many of its famous musicians." "Roxanne Harde is Professor of English at the University of Alberta's Augustana Faculty, where she also serves as Associate Dean, Research. A McCalla University Professor, Roxanne researches and teaches American literature and culture, focusing on popular culture, women's writing and children's literature, and Indigenous literature." Now available: Liberty in Louisiana: A Comedy. The oldest play about Louisiana, author James Workman wrote it as a celebration of the Louisiana Purchase. Now it is back in print for the first time in 221 years. Order your copy today! This week in the Louisiana Anthology. William F. Waugh's Houseboat Book. The South needs “Yankees.” An ex-Confederate, discussing Alexandria, said: “A dozen live Yankees would regenerate this town, and make fortunes at it.” They would pave the streets, cover in the sewers, build up the vacant spots in the heart of the city, supply mechanical work at less inhuman prices than are now charged, and make this rich and intelligent community as attractive in appearance as the citizens are socially. One such man has made a new city of Alexandria. He has made the people pave their streets, put in modern sewerage, water, electricity, etc., build most creditable structures to house the public officials, and in a word, has “hustled the South,” till it had to put him temporarily out of office until it got its “second wind.” This week in Louisiana history. September 13, 1987. Pope John Paul II begins three day visit to New Orleans. This week in New Orleans history. Drew Brees ties Billy Kilmer's touchdown passing record September 13, 2009. The Saints team record for passing touchdowns in one game was set at 6 by Drew Brees (Saint's vs. Detroit Lions) who tied with Billy Kilmer in a November 2, 1969 against the St. Louis Cardinals. This week in Louisiana. Longfellow-Evangeline State Historic Site 1200 N. Main Street St. Martinville, LA 70582 337-394-3754 888-677-2900 longfellow_mgr@crt.la.gov Site open daily open from 9 a.m. to 5 p.m. closed Thanksgiving, Christmas & New Year's Day Admission/Entrance Fees $4 per person Free for senior citizens (62 and older) Free for children 3 and under     Longfellow-Evangeline State Historic Site explores the cultural interplay among the diverse peoples along the famed Bayou Teche. Acadians and Creoles, Indians and Africans, Frenchmen and Spaniards, slaves and free people of color-all contributed to the historical tradition of cultural diversity in the Teche region. French became the predominant language, and it remains very strong in the region today.     Henry Wadsworth Longfellow's 1847 epic poem Evangeline made people around the world more aware of the 1755 expulsion of the Acadians from Nova Scotia and their subsequent arrival in Louisiana. In this area, the story was also made popular by a local novel based on Longfellow's poem, Acadian Reminiscences: The True Story of Evangeline, written by Judge Felix Voorhies in 1907. Postcards from Louisiana. Cajun Band at Maison Dupuy. Listen on Apple Podcasts. Listen on audible. Listen on Spotify. Listen on TuneIn. Listen on iHeartRadio. The Louisiana Anthology Home Page. Like us on Facebook. 

❖ Follow along with today's reading: www.esv.org/2Samuel8–9;2Corinthians2;Psalms58–59;Ezekiel16 ❖ The English Standard Version (ESV) is an 'essentially literal' translation of the Bible in contemporary English. Created by a team of more than 100 leading evangelical scholars and pastors, the ESV Bible emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning. ❖ To learn more about the ESV and other audio resources, please visit www.ESV.org

Get the book, The Teach Like a Champion Guide to the Science of Reading Visit the Teach Like a Champion website, teachlikeachampion.org/blog/ About The Author Doug Lemov is the bestselling author of Teach Like a Champion 3.0 and is Co-Managing Director of Teach Like a Champion, designing and implementing teacher training based on the study of high-performing teachers and exceptional classrooms. He has taught English and history at the university, high school, and middle school levels.   This episode of Principal Center Radio is sponsored by IXL, the most widely used online learning and teaching platform for K-12. Discover the power of data-driven instruction in your school with IXL—it gives you everything you need to maximize learning, from a comprehensive curriculum to meaningful school-wide data. Visit IXL.com/center to lead your school towards data-driven excellence today.   

In an online meeting with a group of Bhagavan's devotees in Hyderabad, Michael James discusses self-surrender as taught by Bhagavan. This episode can be watched as a video on YouTube and a more compressed audio copy in Opus format can be downloaded from MediaFire. Songs of Sri Sadhu Om with English translations can be accessed on our Vimeo video channel. Books by Sri Sadhu Om and Michael James that are currently available on Amazon: By Sri Sadhu Om: ► The Path of Sri Ramana (English)  By Michael James: ► Happiness and Art of Being (English) ► Lyckan och Varandets Konst (Swedish)  ► Anma-Viddai (English)  Above books are also available in other regional Amazon marketplaces worldwide. - Sri Ramana Center of Houston

At EUVC Summit 2025, one speaker opened with an unexpected challenge:“Let's stop munching grass like a herd of sheep—and start looking toward the horizon.”What followed was a deeply tactical session on how VCs and founders can recruit, test, and develop top-tier talent, with lessons drawn from—of all places—English football and cybersecurity unicorns.Will Maunder-Taylor shared the story of Leicester City FC, one of the most improbable sporting triumphs of modern times.In 2008, they were relegated to the UK's third divisionIn 2010, bought by new ownersIn 2011, hired Steve Walsh as head of recruitmentBy 2016, against 5,000-to-1 odds, they won the Premier LeagueHow? By focusing on:Mindset over CVData over brandTeam chemistry over big-name signingsThey built an entire team for £25M—less than what a competitor paid for one player.“They believed in talent and mindset over character. And they trained accordingly.”Once founders have the confidence to hire ambitiously, the next question becomes: How?The speaker offered a practical framework:Be brutally honest in interviews – Share real concerns and observe how candidates respond. Can they absorb and reflect?Create structured feedback loops – Let people improve in real time, not post-mortem.Test behavior, not polish – Past brand names don't predict future startup grit.Build in weekly accountability – The only difference in the top-performing teams? They check in—regularly, honestly, and constructively.“If you're a VC or board member and you're not instilling weekly accountability in your portfolio, you're missing the biggest lever.”Will Maunder-Taylor called on VCs to get tactical—not just strategic:Ask founders how they're hiringWho's mentoring the team?What KPIs exist for internal talent development?How is feedback being delivered?Because talent isn't just about who you hire—it's how you coach, test, and level them up.Let's give founders the confidence to stop hiring like sheep—and start winning like Leicester.Accountability, mindset, and trust in the process win out over pedigree, every time.From Pub Pitches to Premier League: The Leicester City BlueprintWhat This Means for FoundersVC's Role: Push for Accountability, Not Just Hiring

Today's story is an adaptation of an asian fable written for you by Daniel Hinds. Check out Stories RPG our new show where we play games like Starsworn with all your Max Goodname friends, and Gigacity Guardians featuring the brilliant firefly! https://link.chtbl.com/gigacity Draw us a picture of what you think any of the characters in this story look like, and then tag us in it on instagram @storiespodcast! We'd love to see your artwork and share it on our feed!! If you would like to support Stories Podcast, you can subscribe and give us a five star review on iTunes, check out our merch at storiespodcast.com/shop, follow us on Instagram @storiespodcast, or just tell your friends about us! Check out our new YouTube channel at youtube.com/storiespodcast. If you've ever wanted to read along with our stories, now you can! These read-along versions of our stories are great for early readers trying to improve their skills or even adults learning English for the first time. Check it out.

Directory: start-3:19-introduction 03:20-book walk through :)) mmmmm nice book sounds and gentle tapping ♥ In this video I will tell you Alice's adventures in Wonderland as I display images from this wonderful children's book. :) Enjoy. Link to the English version book: http://www.amazon.com/gp/product/0689847432/ref=as_li_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=0689847432&linkCode=as2&tag=wwwyoutub0e8c-20 love you so much ^_^ thank you for all the lovely messages and comments, I missed you so much. ♥Amazon MP3https://www.amazon.com/s/ref=ntt_srch_drd_B01BAXDICM?ie=UTF8&field-keywords=GentleWhispering&index=digital-music&search-type=ssGoogle Play MP3https://play.google.com/store/music/artist/Gentlewhispering?id=Apc4txglf3f2siowzgqccttky5i&hl=enSpotify MP3https://play.spotify.com/artist/3gkB9Cdx4UuWQxjhelyd87?play=true&utm_source=open.spotify.com&utm_medium=openiTunes MP3https://itunes.apple.com/us/artist/gentlewhispering/id1077570705#see-all/top-songshttps://itunes.apple.com/us/artist/maria-gentlewhispering/id1048320316*** This video is created for relaxation and ASMR/tingles inducing purposes only. For more information about ASMR phenomenon click here: http://en.wikipedia.org/wiki/Autonomous_sensory_meridian_response ***PayPal (Donations) and email: maria@gentlewhispering.comwebsite: http://www.gentlewhispering.com7/21/13

Tariffs up, stocks up—does that make any sense to you? Because it shouldn't. Tariffs usually tank markets. This time, Wall Street cheered. Why? Stick with me, because if you're holding cash or investments right now, this story will hit closer to home than you think. Stocks are hitting record highs while tariffs surge and the Fed can't decide between cuts and hikes. Does that make sense—or are you caught in a fake rally? In this episode, we cut through the noise to show what's really driving markets right now. Tariffs used to tank stocks, yet Wall Street is celebrating. Everyday investors are left confused, paralyzed, and wondering if they're sitting on a gold mine or a ticking time bomb. You'll learn how to spot the hidden signals under the chaos, why old investing advice like “just dollar-cost average” no longer works, and what professionals are actually watching when headlines don't match reality. If you're an unfulfilled professional ready to step out of the “fog of finance,” this lesson will change how you see the game.

In this episode, Andrew and Indiana continue their fun conversation about things that are overrated or underrated. They share their opinions on topics like walking 10,000 steps a day, biohacking, pineapple on pizza, vinyl records, and even the idea of being famous. They compare their different views, tell stories, and explain why some things deserve more love while others are praised too much.

Merriam-Webster's Word of the Day for September 12, 2025 is: flummox • FLUM-uks • verb To flummox someone is to confuse or perplex them. // The actor was easily flummoxed by last-minute changes to the script. See the entry > Examples: “If Thursday crosswords flummox you, remember that it's much better for your stress level to do your best and sharpen your skills than to become angry because you aren't sure what's going on.” — Deb Amlen, The New York Times, 11 June 2025 Did you know? When it comes to the origins of flummox, etymologists are, well, flummoxed. No one really knows where the word comes from. The first known print use of the verb flummox appeared in Charles Dickens' novel The Pickwick Papers in the mid-1830s, while the adjective flummoxed appeared italicized a few years earlier in a Dublin newspaper article about laborers striking against employers who oppose their rights: “Lord Cloncurry is actually flummoxed. The people refuse to work for him.” To be flummoxed by something is to be utterly confused by it—that is, to be baffled, puzzled, bewildered, completely unable to understand. Fortunately, a word can be used even if everyone is flummoxed by its etymology, and by the end of the 19th century, flummox had become quite common in both British and American English.

Welcome to the Wholesale Hotline Podcast (Subto Edition), where Pace breaks down creative finance strategies like subject-to, seller finance, and novations in plain English. Show notes -- in this episode we'll cover: Learn how to buy properties without cash, credit, or credentials—no gatekeeping. Deep dives into real deals, seller conversations, and deal structuring from A to Z. Tactical advice for scaling a portfolio with little to no risk using powerful creative tools. Community-driven, high-value episodes that help you solve problems most investors run from.   ➖➖➖➖➖➖➖➖➖➖➖➖➖➖➖ ☎️ Welcome to Wholesale Hotline & Subto Breakout✌️✌️! ☎️ Need discounts and free trials!? Check this out for the softwares/websites/contracts/scripts/etc we use in our business: ✌️ https://shor.by/pace-youtube ✌️ ➖➖➖➖➖➖➖➖➖➖➖➖➖➖➖

❖ Follow along with today's reading: www.esv.org/Proverbs13–14;Psalm68:19–35;John9 ❖ The English Standard Version (ESV) is an 'essentially literal' translation of the Bible in contemporary English. Created by a team of more than 100 leading evangelical scholars and pastors, the ESV Bible emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning. ❖ To learn more about the ESV and other audio resources, please visit www.ESV.org

Learning English use a limited vocabulary and are read at a slower pace than VOA's other English broadcasts. Previously known as Special English.

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“Difficult doesn't mean impossible, and direction is more important than speed.” That's a quote from the wonderful interview I'm having today with my dear student, Luciana! Her story will inspire you to keep going, no matter where you are on your English journey. In this episode, Luciana, a UX designer from Brazil now living in Portugal, shares how she went from avoiding speaking English and feeling awkward in meetings… to hosting conversation groups, creating videos, and speaking confidently every single day. We talk about: - How she shifted her mindset from fear to joy - Why community and accountability are game-changers - How pronunciation work improved her fluency AND listening skills If you've ever thought you're too old to improve, or that fluency is impossible without living in an English-speaking country, Luciana is living proof that it's possible. Luciana is a student of both my New Sound and Beyond programs! Check them out here: Join New Sound: https://bit.ly/3I9wNkY Join Beyond: https://bit.ly/4nrfM5N

Join C1 English Fluency and save up to $100 off the normal price this week only. Offer expires Sept 14 at midnight. Learn how to: use metaphors, narrate your internal dialogue, and more. Make your English more precise, nuanced, and sophisticated. Go here now to enroll. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Acclaimed author Gabor Maté joins the conversation in part two of our series exploring Wilhelm von Humboldt's public education system. Maté is a former English teacher. In this episode we ask: Is Humboldt's 200-year-old system equipped to meet the challenging demands of the 21st century? And does it still reflect his ideals, especially at the university level? *This episode concludes our two-part series. It originally aired on April 16, 2024.

In this introductory episode to their new series on the Parables of Jesus, Tony Arsenal and Jesse Schwamb explore the profound theological significance of Christ's parables. Far from being mere teaching tools to simplify complex ideas, parables serve a dual purpose in God's redemptive plan: revealing spiritual truth to those with "ears to hear" while concealing these same truths from those without spiritual illumination. This episode lays the groundwork for understanding how parables function as divine teaching devices that embody core Reformed doctrines like election and illumination. As the hosts prepare to journey through all the parables in the Gospels, they invite listeners to consider the blessing of being granted spiritual understanding and the privilege of receiving the "secrets of the kingdom" through Christ's distinctive teaching method. Key Takeaways Parables are more than illustrations—they are comparisons that reveal kingdom truths to those with spiritual ears to hear while concealing truth from those without spiritual illumination. Jesus intentionally taught in parables not to simplify his teaching but partly to fulfill Isaiah's prophecy about those who hear but do not understand, confirming the spiritual condition of his hearers. The ability to understand parables is itself evidence of God's sovereign grace and election, as Jesus states in Matthew 13:16: "Blessed are your eyes for they see and your ears for they hear." Parables vary in form and function—some are clearly allegorical while others make a single point, requiring each to be approached on its own terms. Proper interpretation requires context—understanding both the original audience and the question or situation that prompted Jesus to use a particular parable. Parables function like Nathan's confrontation of David—they draw hearers in through narrative before revealing uncomfortable truths about themselves. Studying parables requires spiritual humility—recognizing that our understanding comes not from intellectual capacity but from the Spirit's illumination. Understanding Parables as Revelation, Not Just Illustration The hosts emphasize that parables are fundamentally different from mere illustrations or fables. While modern readers often assume Jesus used parables to simplify complex spiritual truths, the opposite is frequently true. As Tony explains, "A parable fundamentally is a comparison between two things... The word parable comes from the Greek of casting alongside." This distinction is crucial because it changes how we approach interpretation. Rather than breaking down each element as an allegorical component, we should first understand what reality Jesus is comparing the parable to. The parables function as a form of divine revelation—showing us kingdom realities through narrative comparison, but only those with spiritual insight can truly grasp their meaning. This is why Jesus quotes Isaiah and explains that he speaks in parables partly because "seeing they do not see and hearing they do not hear nor do they understand" (Matthew 13:13). The Doctrine of Election Embedded in Parabolic Teaching Perhaps the most profound insight from this episode is how the very form of Jesus' teaching—not just its content—embodies the doctrine of election. Jesse notes that "every parable then implicitly teaches a doctrine of election," because they reveal spiritual truth to some while concealing it from others. This isn't arbitrary but reflects spiritual realities. The hosts connect this to Jesus' words in Matthew 13:16: "Blessed are your eyes for they see and your ears for they hear." This blessing comes not from intellectual capacity or moral superiority but from God's sovereign grace. Tony describes this as "the blessing in our salvation and in our election that we are enabled to hear and perceive and receive the very voice and word of God into our spirit unto our salvation." The parables thus become a "microcosm" of Reformed doctrines like election, regeneration, and illumination. When believers understand Jesus' parables, they're experiencing the practical outworking of these doctrines in real time. Memorable Quotes "The parables are not just to illustrate a point, they're to reveal a spiritual point or spiritual points to those who have ears to hear, to those who've been illuminated by the spirit." - Tony Arsenal "Jesus is giving this message essentially to all who will listen to him... And so this is like, I love the way that he uses that quote in a slightly different way, but still to express the same root cause, which is some of you here because of your depravity will not be able to hear what I'm saying. But for those to whom it has been granted to come in who are ushered into the kingdom, this kingdom language will make sense." - Jesse Schwamb "But blessed are your eyes for they see and your ears for they hear. There's a blessing in our salvation and in our election that we are enabled to hear and perceive and receive the very voice and word of God into our spirit unto our salvation." - Tony Arsenal About the Hosts Tony Arsenal and Jesse Schwamb are the regular hosts of The Reformed Brotherhood podcast, where they explore Reformed theology and its application to Christian living. With a conversational style that balances depth and accessibility, they seek to make complex theological concepts understandable without sacrificing nuance or biblical fidelity. Transcript [00:00:45] Introduction and New Series Announcement [00:00:45] Jesse Schwamb: Welcome to episode 460 of The Reformed Brotherhood. I'm Jesse. [00:00:54] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother. [00:00:59] Jesse Schwamb: Hey brother. New series Time, new series. Time for the next seven years that, that's probably correct. It's gonna be a long one. New beginnings are so great, aren't they? And it is. [00:01:10] Jesse Schwamb: We've been hopefully this, well, it's definitely gonna live up to all the hype that we've been presenting about this. It's gonna be good. Everybody's gonna love it. And like I said, it's a topic we haven't done before. It's certainly not in this format. [00:01:23] Tony Arsenal: Yeah. Yeah. And you know what, just, um, as a side note, if you are a listener, which you must be, if you're hearing this, uh, this is a great time to introduce someone to the podcast. [00:01:33] Tony Arsenal: True. Uh, one, because this series is gonna be lit as the kids say, and, uh, it's a new series, so you don't have to have any background. You don't have to have any previous knowledge of the show or of who these two weird guys are to jump in and we're gonna. [00:01:53] Tony Arsenal: Talk about the Bible, which is amazing and awesome. And who doesn't love to talk about the Bible. [00:01:58] Jesse Schwamb: Yeah, that's correct. That's what makes these so good. That's how I know, and I could say confidently that this is gonna be all the hype and more. All right, so before we get to affirmations and denials, all the good ProGo, that's part and parcel of our normal episode content. [00:02:12] Jesse Schwamb: Do you want to tell everybody what we're gonna be talking about? [00:02:16] Tony Arsenal: Yeah, I'm excited. [00:02:17] Introducing the Parables Series [00:02:17] Tony Arsenal: So we are gonna work our way through, and this is why I say it's gonna take seven years. We are gonna work our way through all of the parables. Parables, [00:02:25] Jesse Schwamb: the [00:02:25] Tony Arsenal: gospels and just so, um, the Gospel of John doesn't feel left out. [00:02:30] Tony Arsenal: We're gonna talk through some of the I am statements and some of that stuff when we get to John. 'cause John doesn't have a lot of parables. Uh, so we're gonna spend time in the synoptic gospels. We're gonna just walk through the parables one by one. We're taking an episode, sometimes maybe two, sometimes 10, depending on how long the parable is and how deep we get into it. [00:02:47] Tony Arsenal: We're just gonna work our way through. We're gonna take our time. We're gonna enjoy it. So again, this is a great time to start. It's kinda the ground floor on this and you thing. This could really be its own podcast all by itself, right? Uh, so invite a friend, invite some whole bunch of friends. Start a Sunday school class listening to this. [00:03:04] Tony Arsenal: No, don't do that. But people have done that before. But, uh, grab your bibles, get a decent commentary to help prep for the next episode, and, uh, let's, let's do it. I'm super excited. [00:03:14] Jesse Schwamb: When I say para, you say Abel Para, is that how it works? Para? Yeah. I don't know. You can't really divide it. Pairable. If you jam it together, yes. [00:03:24] Jesse Schwamb: You get some of that. You can say, when I say pair, you say Abel p [00:03:27] Tony Arsenal: Abel. [00:03:31] Jesse Schwamb: And you can expect a lot more of that in this series. But before we get into all this good juicy stuff about parables, and by the way, this is like an introductory episode, that doesn't mean that you can just skip it, doesn't mean it's not gonna be good. We gotta set some things up. We wanna talk about parables general generally, but before we have that good general conversation, let's get into our own tradition, which is either affirming with something or denying against something. [00:03:54] Affirmations and Denials [00:03:54] Jesse Schwamb: And so, Tony, what do you got for all of us? [00:03:58] Tony Arsenal: Mine is kind of a, an ecclesial, ecclesiastical denial. Mm-hmm. Um, this is sort of niche, but I feel like our audience may have heard about it. And there's this dust up that I, I noticed online, uh, really just this last week. Um, it's kind of a specific thing. There is a church, uh, I'm not sure where the church is. [00:04:18] Tony Arsenal: It's a PCA church, I believe it's called Mosaic. The pastor of the church, the teaching elder, one of the teaching elders just announced that he was, uh, leaving his ministry to, uh, join the Roman Catholic Church, which, yes, there's its own denial built into that. We are good old Protestant reformed folks, and I personally would, would stick with the original Westminster on the, the Pope being antichrist. [00:04:45] Tony Arsenal: But, um, that's not the denial. The denial is that in this particular church. For some unknown reason. Uh, the pastor who has now since a announced that he was leaving to, uh, to convert to Roman Catholicism, continued to preach the sermon and then administered the Lord's supper, even though he in the eyes, I think of most. [00:05:08] Tony Arsenal: Reformed folk and certainly historically in the eyes of the reformed position was basically apostate, uh, right in front of the congregation's eyes. Now, I don't know that I would necessarily put it that strongly. I think there are plenty of genuine born again Christians who find themselves in, in the Roman Catholic, uh, church. [00:05:27] Tony Arsenal: Uh, but to allow someone who is one resigning the ministry right in front of your eyes. Um, and then resigning to basically leave for another tradition that, that the PCA would not recognize, would not share ecclesiastical, uh, credentials with or accept their ordination or any of those things. Um, to then just allow him to admit, you know, to administer the Lord's Supper, I think is just a drastic miscarriage of, uh, ecclesiastical justice. [00:05:54] Tony Arsenal: I dunno if that's the right word. So I'm just denying this like. It shows that on a couple things like this, this. Church this session, who obviously knew this was coming. Um, this session does either, does not take seriously the differences between Roman Catholic theology and Protestant theology, particularly reformed theology, or they don't take seriously the, the gravity of the Lord's supper and who should and shouldn't be administering it. [00:06:22] Tony Arsenal: They can't take both of those things seriously and have a fully or biblical position on it. So there's a good opportunity for us to think through our ecclesiology, to think through our sacrament and how this applies. It just really doesn't sit well and it's not sitting well with a lot of people online, obviously. [00:06:37] Tony Arsenal: Um, and I'm sure there'll be all sorts of, like letters of concern sent to presbytery and, and all that stuff, and, and it'll all shake out in the wash eventually, but just, it just wasn't good. Just doesn't sit right. [00:06:48] Jesse Schwamb: You know, it strikes me of all the denominations. I'm not saying this pejoratively. I just think it is kind of interesting and funny to me that the Presbyterians love a letter writing campaign. [00:06:56] Jesse Schwamb: Like that's kind of the jam, the love, a good letter writing campaign. [00:07:00] Tony Arsenal: It's true, although it's, it's actually functional in Presbyterianism because That's right. That's how you voice your concern. It's not a, not a, a rage letter into the void. It actually goes somewhere and gets recorded and has to be addressed at presbytery if you have standing. [00:07:17] Tony Arsenal: So there's, there's a good reason to do that, and I'm sure that that will be done. I'm sure there are many. Probably ministers in the PCA who are aware of this, who are either actually considering filing charges or um, or writing such letters of complaints. And there's all sorts of mechanisms in the PCA to, to adjudicate and resolve and to investigate these kinds of things. [00:07:37] Jesse Schwamb: And I'd like to, if you're, if you're a true Presbyterian and, and in this instance, I'm not making light of this instance, but this instance are others, you. Feel compelled by a strong conviction to write such a letter that really you should do it with a quill, an ink. Like that's the ultimate way. I think handwritten with like a nice fountain pen. [00:07:54] Jesse Schwamb: There's not, yeah. I mean, you know what I'm saying? Like that's, that is a weighty letter right there. Like it's cut to Paul being like, I write this postscript in my own hand with these big letters. Yeah, it's like, you know, some original Presbyterian letter writing right there. [00:08:07] Tony Arsenal: And then you gotta seal it with wax with your signe ring. [00:08:10] Tony Arsenal: So, and send it by a carrier, by a messenger series of me messengers. [00:08:14] Jesse Schwamb: Think if you receive any letter in the mail, handwritten to you. Like for real, somebody painstakingly going through in script like spencerian script, you know, if you're using English characters writing up and then sealing that bad boy with wax, you're gonna be like, this is important. [00:08:30] Jesse Schwamb: Yeah, this, even if it's just like, Hey, what's up? Yeah, you're gonna be like, look at this incredible, weighty document I've received. [00:08:36] Tony Arsenal: It's true. It's very true. I love it. Well, that's all I have to say about that to channel a little Forrest Gump there. Uh, Jesse, what are you affirming or denying tonight? [00:08:44] Jesse Schwamb: I'm also going to deny against, so this denial is like classic. [00:08:49] Jesse Schwamb: It's routine, but I got a different spin on it this time, so I'm denying against. The full corruption of sin, how it appears everywhere, how even unbelievers speak of it, almost unwittingly, but very commonly with great acceptance. And the particularity of this denial comes in the form of allergies, which you and I are talking about a lot of times. [00:09:09] Jesse Schwamb: But I was just thinking about this week because I had to do some allergy testing, which is a, a super fun experience. But it just got me think again, like very plainly about what allergies are. And how an allergy occurs when your immune system, like the part of your body responsible for protecting your body that God has made when your immune system mistakes like a non-harmful substance like pollen or a food or some kind of animal dander for a threat, and then reacts by producing these antibodies like primarily the immunoglobulin E. [00:09:36] Jesse Schwamb: So here's what strikes me as so funny about this in a, in a way that we must laugh. Because of our, our parents, our first parents who made a horrible decision and we like them, would make the same decision every day and twice in the Lord's day. And that is that this seems like, of course, such a clear sign of the corruption of sin impounded in our created order because it seems a really distasteful and suboptimal for human beings to have this kind of response to pollen. [00:10:03] Jesse Schwamb: When they were intended to work and care in a garden. So obviously I think we can say, Hey, like the fact that allergies exist and that it's your body making a mistake. [00:10:13] Tony Arsenal: Yeah. [00:10:13] Jesse Schwamb: It's like the ultimate, like cellular level of the ubiquity of sin. And so as I was speaking with my doctor and going through the, the testing, it's just so funny how like we all talk about this. [00:10:25] Jesse Schwamb: It's like, yeah, it's, it's a really over-indexed reaction. It doesn't make any sense. It's not the way the world is supposed to be, but nobody's saying how is the world supposed to be? Do you know what I mean? Like, but we just take it for granted that that kind of inflammation that comes from like your dog or like these particles in the air of plants, just trying to do a plant stew and reproduce and pollinate that, that could cause like really dramatic and debilitating. [00:10:49] Jesse Schwamb: Responses is just exceptional to me, and I think it's exceptional and exceptional to all of us because at some deep level we recognize that, as Paul says, like the earth, the entire world is groaning. It's groaning for that eschatological release and redemption that can only come from Christ. And our runny noses in our hay fever all prove that to some degree. [00:11:09] Jesse Schwamb: So denying against allergies, but denying against as well that ubiquity of corruption and sin in our world. [00:11:15] Tony Arsenal: Yeah, I just have this image in my head of Adam and Eve, you know, they're expelled outta the garden and they, they're working the ground. And then Adam sneezes. Yes. And Eve is like, did your head just explode? [00:11:28] Tony Arsenal: And he's like, I don't know. That would've been a, probably a pretty terrifying experience actually. [00:11:33] Jesse Schwamb: Yeah, that's that's true. So imagine like you and I have talked about this before, because you have young children, adorable. Young children, and we've talked about like the first of everything, like when you're a child, you get sick for the first time, or you get the flu or you vomit for the first time. [00:11:45] Jesse Schwamb: Like you have no idea what's going on in your body, but imagine that. But being an adult. [00:11:49] Tony Arsenal: Yeah, where you can process what's going on, but don't have a framework for it. [00:11:52] Jesse Schwamb: Yes, exactly. So like [00:11:54] Tony Arsenal: that's like, that's like my worst nightmare I think. [00:11:55] Jesse Schwamb: Yeah. It's like, to your point, 'cause there, there are a lot of experiences you have as an adults, even health wise that are still super strange and weird. [00:12:01] Jesse Schwamb: But [00:12:02] Tony Arsenal: yeah, [00:12:02] Jesse Schwamb: you have some rubric for them, but that's kind of exactly what I was thinking. What if this toiling over your labor is partly because it's horrible now because you have itchy, watery eyes or you get hives. Yeah. And before you were like, I could just lay in the grass and be totally fine. And now I can't even walk by ragweed without getting a headache or having some kind of weird fatigue. [00:12:23] Jesse Schwamb: Like I have to believe that that was, that part of this transition was all of these things. Like, now your body's gonna overreact to stuff where I, I, God put us in a place where that wouldn't be the case at all. [00:12:35] Tony Arsenal: Yeah. Sometimes I think about like the first. Time that Adam was like sore or like hurt himself. [00:12:42] Tony Arsenal: True. Like the, just the, just the terror and fear that must have come with it. And sin is serious stuff. Like it's serious effects and sad, sad, sad stuff. But yeah, allergies are the worst. I, uh, I suffered really badly with, uh, seasonal allergies. When I was a a kid I had to do allergy shots and everything and it's makes no sense. [00:13:03] Tony Arsenal: There's no rhyme or reason to it, and your allergies change. So like you could be going your whole life, being able to eat strawberries and then all of a sudden you can't. Right? And it's, and you don't know until it happens. So [00:13:14] Jesse Schwamb: what's up with that? [00:13:15] Tony Arsenal: No good. [00:13:16] Jesse Schwamb: What's up with that? So again, imagine that little experience is a microcosmic example of what happens to Adam and Eve. [00:13:24] Jesse Schwamb: You know, like all these things change. Like you're, you're right. Suddenly your body isn't the same. It's not just because you're growing older, but because guess what? Sins everywhere. And guess what, where sin is, even in the midst of who you are as physically constructed and the environment in which you live, all, all totally change. [00:13:40] Jesse Schwamb: So that, that's enough of my rants on allergies. I know the, I know the loved ones out there hear me. It's also remarkable to me that almost everybody has an allergy of some kind. It's very, it's very rare if you don't have any allergies whatsoever. And probably those times when you think you're sick and you don't have allergies could be that you actually have them. [00:13:57] Jesse Schwamb: So it's just wild. Wild. [00:14:02] Tony Arsenal: Agreed. Agreed. [00:14:03] Theological Discussion on Parables [00:14:03] Tony Arsenal: Well, Jesse, without further ado, I'm not, I, maybe we should have further ado, but let's get into it. Let's talk about some parable stuff. [00:14:13] Jesse Schwamb: Yeah, let's do it again. When I say pair, you say able pair. [00:14:17] Tony Arsenal: Able. [00:14:20] Jesse Schwamb: When I say [00:14:21] Tony Arsenal: para you say bowl. [00:14:24] Jesse Schwamb: That's what I was trying to go with before. [00:14:26] Jesse Schwamb: It's a little bit more, yeah, but you gotta like cross over like we both gotta say like that middle syllable kind of. Otherwise it's, it sounds like I'm just saying bowl. And [00:14:34] Tony Arsenal: yeah, there's no good way to chant that. Yeah, we're work. This is why Jesse and I are not cheerleaders. [00:14:39] Jesse Schwamb: We're, we're work shopping everybody. [00:14:40] Jesse Schwamb: But I agree with you. Enough of us talking about affirmations, the denials in this case, the double double denial. Let's talk about parables. So the beauty of this whole series is there's gonna be so much great stuff to talk about, and I think this is a decent topic for us to cover because. Really, if you think about it, the parables of Jesus have captivated people for the entirety of the scriptures. [00:15:06] Jesse Schwamb: As long, as long as they were recorded and have been read and processed and studied together. And, uh, you know, there's stuff I'm sure that we will just gloss over. We don't need to get into in terms of like, is it pure allegory? Is it always allegory? Is it, there's lots of interpretation here. I think this is gonna be our way of processing together and moving through some of these and speaking them out and trying to learn principally. [00:15:28] Jesse Schwamb: Predominantly what they're teaching us. But I say all that because characters like the prodigal son, like Good Samaritan, Pharisees, and tax collector, those actually have become well known even outside the church. [00:15:40] Tony Arsenal: Yeah. And [00:15:40] Jesse Schwamb: then sometimes inside the church there's over familiarity with all of these, and that leads to its own kind of misunderstanding. [00:15:46] Jesse Schwamb: So, and I think as well. I'm hoping that myself, you and our listeners will be able to hear them in a new way, and maybe if we can try to do this without again, being parabolic, is that we can kind of recreate some of the trauma. In these stories. 'cause Jesus is, is pressing upon very certain things and there's certainly a lot of trauma that his original audiences would've taken away from what he was saying here. [00:16:13] Jesse Schwamb: Yeah. Even just starting with what is a parable and why is Jesus telling them? So I presume that's actually the best place for us to begin is what's the deal with the parables and why is this? Is this Jesus preferred way of teaching about the kingdom of God. [00:16:30] Tony Arsenal: Yeah, and I think, you know, it bears saying too that like not all the parables are alike. [00:16:35] Tony Arsenal: Like true. We can't, this is why I'm excited about this series. You know, it's always good to talk through the bible and, and or to talk through systematic theology, but what really excites me is when we do a series like this, kind of like the Scott's Confession series, like it gives us a reason. To think through a lot of different disciplines and flex like exercise and stretch and flex a lot of different kinds of intellectual muscles. [00:17:00] Tony Arsenal: So there's gonna be some exegetical work we have to do. There's gonna be some hermeneutical work we're gonna have to do, probably have to do some historical work about how the parables have been interpreted in different ways. Yes, and and I think, so, I think it's important to say like, not every parable is exactly the same. [00:17:14] Tony Arsenal: And this is where I think like when you read, sometimes you read books about the, the parables of Christ. Like you, you'll hear one guy say. Well, a parable is not an allegory. Then you'll hear another guy say like, well, parables might have allegorical elements to it. Right. Now if one guy say like, well, a parable has one main point, and you'll have another guy say like, well, no, actually, like parables can have multiple points and multiple shades of meaning. [00:17:37] Tony Arsenal: And I think the answer to why you have this variance in the commentaries is 'cause sometimes the parables are alleg. [00:17:44] Jesse Schwamb: Right. And [00:17:44] Tony Arsenal: sometimes they're not allegorical. Sometimes they have one main point. Sometimes there's multiple points. So I think it's important for us to just acknowledge like we're gonna have to come to each parable, um, on its own and on its own terms. [00:17:57] Tony Arsenal: But there are some general principles that I think we can talk about what parables are. So parables in general are. Figurative stories or figurative accounts that are used to illustrate, I think primarily used to illustrate a single main point. And there may be some subpoints, but they, they're generally intended to, uh, to illustrate something by way of a, of a narrative, a fictional narrative that, uh, helps the reader. [00:18:27] Tony Arsenal: Uh, or the hearer is just, it's also important that these were primarily heard, these are heard parables, so there are even times where the phrasing of the language is important in the parable. Um, they're helping the, the hearer to understand spiritual truth. And this is where I think it's it's key, is that this is not just. [00:18:48] Tony Arsenal: When we're talking about the parables of Christ, right? There's people tell parables, there's all sorts of different teachers that have used parables. Um, I, I do parables on the show from time to time where I'll tell like a little made up story about a, you know, a situation. I'll say like, pretend, you know, let's imagine you have this guy and he's doing this thing that's a form of a parable when I'm using. [00:19:08] Tony Arsenal: I'm not, it's not like a makeup made up story. It's not asaps fables. We're not talking about like talking foxes and hens and stuff, but it's illustrating a point. But the parables of Christ are not just to illustrate a point, they're to reveal a spiritual point or spiritual points to those who have ears to hear, to those who've been illuminated by the spirit. [00:19:29] Tony Arsenal: And I just wanna read this. Uh, this is just God's providence, um, in action. I, um, I've fallen behind on my reading in The Daily Dad, which is a Ryan Holiday book. This was the reading that came up today, even though it's not the correct reading for the day. Uh, it's, it's for September 2nd. We're recording this on September, uh, sixth. [00:19:48] Tony Arsenal: Uh, and the title is, this is How You Teach Them. And the first line says, if the Bible has any indication, Jesus rarely seemed to come out and say what he meant. He preferred instead to employ parables and stories and little anecdotes that make you think. He tells stories of the servants and the talents. [00:20:03] Tony Arsenal: He tells stories of the prodigal son and the Good Samaritan. Turns out it's pretty effective to get a point across and make it stick. What what we're gonna learn. Actually that Jesus tells these stories in parables, in part to teach those who have spiritual ears to hear, but in part to mask the truth That's right. [00:20:24] Tony Arsenal: From those who don't have spiritual ears to hear, oh, online [00:20:26] Jesse Schwamb: holiday. [00:20:27] Tony Arsenal: So it's not as simple as like Jesus, using illustration to help make something complicated, clearer, right? Yes. But also, no. So I'm super excited to kind of get into this stuff and talk through it and to, to really dig into the parables themselves. [00:20:42] Tony Arsenal: It's just gonna be a really good exercise at sort of sitting at the feet of our master in his really, his preferred mode of teaching. Um, you know, other than the sermon on the Mount. There's not a lot of like long form, straightforward, didactic teaching like that most of Christ's teaching as recorded in the gospels, comes in the form of these parables in one way or another. [00:21:03] Tony Arsenal: Right. And that's pretty exciting to me. [00:21:05] Jesse Schwamb: Right. And there's so many more parables I think, than we often understand there to be, or at least then that we see in like the headings are Bible, which of course have been put there by our own construction. So anytime you get that. Nice short, metaphorical narrative is really Jesus speaking in a kind of parable form, and I think you're right on. [00:21:25] Jesse Schwamb: For me, it's always highlighting some kind of aspect of the kingdom of God. And I'd say there is generally a hierarchy. There doesn't have to be like a single point, like you said. There could be other points around that. But if you get into this place where like everything has some kind of allegory representation, then the parable seems to die of the death of like a million paper cuts, right? [00:21:40] Jesse Schwamb: Because you're trying to figure out all the things and if you have to represent something, everything he says with some kind of. Heavy spiritual principle gets kind of weird very quickly. But in each of these, as you said, what's common in my understanding is it's presenting like a series of events involving like a small number of characters. [00:21:57] Jesse Schwamb: It is bite-sized and sometimes those are people or plants or even like inanimate objects. So like the, yeah, like you said, the breadth and scope of how Jesus uses the metaphor is brilliant teaching, and it's even more brilliant when you get to that level, like you're saying, where it's meant both to illuminate. [00:22:13] Jesse Schwamb: To obfuscate. That is like, to me, the parable is a manifestation of election because it's clear that Jesus is using this. Those who have the ears to hear are the ones whom the Holy Spirit has unstopped, has opened the eyes, has illuminated the hearts and the mind to such a degree that can receive these, and that now these words are resonant. [00:22:32] Jesse Schwamb: So like what a blessing that we can understand them, that God has essentially. Use this parabolic teaching in such a way to bring forward his concept of election in the minds and the hearts of those who are his children. And it's kind of a way, this is kind of like the secret Christian handshake. It's the speakeasy of salvation. [00:22:52] Jesse Schwamb: It's, it's coming into the fold because God has invited you in and given you. The knowledge and ability of which to really understand these things. And so most of these little characters seemed realistic and resonant in Jesus' world, and that's why sometimes we do need a little bit of studying and understanding the proper context for all those things. [00:23:12] Jesse Schwamb: I would say as well, like at least one element in those parables is a push. It's in, it's kind of taking it and hyping it up. It's pushing the boundaries of what's plausible, and so you'll find that all of this is made again to illuminate some principle of the kingdom of God. And we should probably go to the thing that you intimated, because when you read that quote from, from Ryan Holiday, I was like, yes, my man. [00:23:34] Jesse Schwamb: Like he's on the right track. Right? There's something about what he's saying that is partially correct, but like you said, a lot of times people mistake the fact that, well, Jesus. Is using this language and these metaphors, these similes, he speaks in parables because they were the best way to get like these uneducated people to understand him. [00:23:57] Jesse Schwamb: Right? But it's actually the exact opposite. And we know this because of perhaps the most famous dialogue and expression and explanation of parables, which comes to us in Matthew 13, 10 through 17, where Jesus explains to his disciples exactly why he uses this mode of teaching. And what he says is. This is why I speak to them of parables because seeing they do not see and hearing, they do not hear they nor do they understand. [00:24:24] Jesse Schwamb: So, so that's perplexing. We should probably camp there for just a second and talk about that. Right, and, and like really unpack like, what is Jesus after here? Then if, like, before we get into like, what do all these things mean, it's almost like saying. We need to understand why they're even set before us and why these in some ways are like a kind of a small stumbling block to others, but then this great stone of appreciation and one to stand on for for others. [00:24:47] Tony Arsenal: Yeah, and I think you know, before we, before we cover that, which I think is a good next spot. A parable is not just an illustration. Like I think that's where a lot of people go a little bit sideways, is they think that this is effectively, like it's a fable. It's like a made up story primarily to like illustrate a point right. [00:25:09] Tony Arsenal: Or an allegory where you know, you're taking individual components and they represent something else. A parable fundamentally is a, is a, a comparison between two things, right? The word parable comes from the Greek of casting alongside, and so the idea is like you're, you're taking. The reality that you're trying to articulate and you're setting up this parable next to it and you're comparing them to it. [00:25:33] Tony Arsenal: And so I like to use the word simile, like that's why Christ says like the kingdom of God is like this. Yes. It's not like I'm gonna explain the kingdom of God to you by using this made up story. Right on. It's I'm gonna compare the kingdom of God to this thing or this story that I'm having, and so we should be. [00:25:49] Tony Arsenal: Rather than trying to like find the principles of the parable, we should be looking at it and going, how does this parable reflect? Or how is this a, um, how is this an explanation? Not in the, like, I, I'm struggling to even explain this here. It's not that the cer, the parable is just illustrating a principle. [00:26:10] Tony Arsenal: It's that the kingdom of God is one thing and the parable reveals that same one thing by way of comparison. Yes. So like. Uh, we'll get into the specifics, obviously, but when the, when the, um, lawyer says, who is my neighbor? Well, it's not just like, well, let's look at the Good Samaritan. And the Good Samaritan represents this, and the Levite represents this, and the priest represents this. [00:26:32] Tony Arsenal: It's a good neighbor, is this thing. It's this story. Compared to whatever you have in your mind of what a good neighbor is. And we're gonna bounce those things up against each other, and that's gonna somehow show us what the, what the reality is. And that's why I think to get back to where we were, that's why I think sometimes the parables actually obscure the truth. [00:26:53] Tony Arsenal: Because if we're not comparing the parable to the reality of something, then we're gonna get the parable wrong. So if we think that, um, the Good Samaritan. Is a parable about social justice and we're, we're looking at it to try to understand how do we treat, you know, the, the poor people in Africa who don't have food or the war torn refugees, you know, coming out of Ukraine. [00:27:19] Tony Arsenal: If we're looking at it primarily as like, I need to learn to be a good neighbor to those who are destitute. Uh, we're not comparing it against what Jesus was comparing it against, right? So, so we have to understand, we have to start in a lot of cases with the question that the parable is a response to, which oftentimes the parable is a response to a question or it's a, it's a principle that's being, um, compare it against if we get that first step wrong, uh, or if we start with our own presuppositions, which is why. [00:27:50] Tony Arsenal: Partially why I think Christ is saying like, the only those who have ears to hear. Like if you don't have a spiritual presupposition, I, I mean that, that might not be the right word, but like if you're not starting from the place of spiritual illumination, not in the weird gnostic sense, but in the, the. [00:28:07] Tony Arsenal: Genuinely Christian illumination of the Holy Spirit and inward testimony of the Holy Spirit. If you're not starting from that perspective, you almost can't get the parables right. So that's why we see like the opponents of Christ in the Bible, the Pharisees, the Sadducees, constantly. They're constantly confused and they're getting it wrong. [00:28:26] Tony Arsenal: And, and even sometimes the disciples, they have to go and ask sometimes too, what is this parable? Wow, that's right. What is, what does this mean? So it's never as simple as, as what's directly on the surface, but it's also not usually as complicated as we would make it be if we were trying to over-interpret the parable, which I think is another risk. [00:28:44] Jesse Schwamb: That's the genius, isn't it? Is that I I like what you're saying. It's that spiritual predisposition that allows us to receive the word and, and when we receive that word, it is a simple word. It's not as if like, we have to elevate ourselves in place of this high learning or education or philosophizing, and that's the beauty of it. [00:29:03] Jesse Schwamb: So it is, again, God's setting apart for himself A, a people a teaching. So. But I think this is, it is a little bit perplexing at first, like that statement from Jesus because it's a bit like somebody coming to you, like your place of work or anywhere else in your family life and asking you explicitly for instruction and, and then you saying something like, listen, I, I'm gonna show you, but you're not gonna be able to see it. [00:29:22] Jesse Schwamb: And you're gonna, I'm gonna tell you, but you're not gonna be able to hear it, and I'm gonna explain it to you, but you're not gonna be able to understand. And you're like, okay. So yeah, what's the point of you talking to me then? So it's clear, like you said that Jesus. Is teaching that the secrets, and that's really, really what these are. [00:29:37] The Secrets of the Kingdom of God [00:29:37] Jesse Schwamb: It's brilliant and beautiful that Jesus would, that the, the son of God and God himself would tell us the secrets of his kingdom. But that again, first of all by saying it's a secret, means it's, it's for somebody to guard and to hold knowledge closely and that it is protected. So he says, teaching like the secrets of the kingdom of God are unknowable through mere human reasoning and intuition. [00:29:56] Jesse Schwamb: Interestingly here though, Jesus is also saying that. He's, it's not like he's saying no one can ever understand the parables, right, or that he intends to hide their truth from all people. [00:30:07] Understanding Parables and God's Sovereign Grace [00:30:07] Jesse Schwamb: Instead, he just explains that in order to highlight God's sovereign grace, God in his mercy has enlightened some to whom it has been given to know the secrets of the kingdom of heaven. [00:30:17] Jesse Schwamb: That's verse 11. So. All of us as his children who have been illuminated can understand the truth of God's kingdom. That is wild and and that is amazing. So that this knowledge goes out and just like we talk about the scripture going out and never returning void, here's a prime example of that very thing that there is a condemnation and not being able to understand. [00:30:37] Jesse Schwamb: That condemnation comes not because you're not intelligent enough, but because as you said, you do not have that predisposition. You do not have that changed heart into the ability to understand these things. [00:30:47] Doctrine of Election and Spiritual Insight [00:30:47] Jesse Schwamb: This is what leads me here to say like every parable then implicitly teaches a doctrine of election. [00:30:53] Jesse Schwamb: Yeah, because all people are outside the kingdom until they enter the Lord's teaching. How do we enter the Lord's teaching by being given ears to hear. How are we understanding that? We have been given ears to hear when these parables speak to us in the spiritual reality as well as in just like you said, like this general kind of like in the way that I presume Ryan Holiday means it. [00:31:12] Jesse Schwamb: The, this is like, he might be exemplifying the fact that these stories. Are a really great form of the ability to communicate complex information or to make you think. [00:31:21] The Power and Purpose of Parables [00:31:21] Jesse Schwamb: So when Jesus says something like The kingdom of God is like a mustard seed, wow, we, you and I will probably spend like two episodes just unpacking that, or we could spend a lot more, that's beautiful that that's how his teaching takes place. [00:31:34] Jesse Schwamb: But of course it's, it's so much. More than that, that those in whom the teaching is effective on a salvation somehow understand it, and their understanding of it becomes first because Christ is implanted within them. Salvation. [00:31:46] Tony Arsenal: Yeah. Yeah. [00:31:48] Parables as More Than Simple Teaching Tools [00:31:48] Tony Arsenal: I think people, and this is what I think like Ryan Holiday's statement reflects, is people think of the parables as a simple teaching tool to break down a complicated subject. [00:32:00] Tony Arsenal: Yes. And so, like if I was trying to explain podcasting to a, like a five-year-old, I would say something like, well, you know. You know how your teacher teaches you during class while a podcast is like if your teacher lived on the internet and you could access your teacher anytime. Like, that might be a weird explanation, but like that's taking a very complicated thing about recording and and RSS feeds and you know, all of these different elements that go into what podcasting is and breaking it down to a simple sub that is not what a parable is. [00:32:30] Tony Arsenal: Right? Right. A parable is not. Just breaking a simple subject down and illustrating it by way of like a, a clever comparison. Um, you know, it's not like someone trying to explain the doctrine of, of the Trinity by using clever analogies or something like that. Even if that were reasonable and impossible. [00:32:50] Tony Arsenal: It's, it's not like that a parable. I like what you're saying about it being kind of like a mini doctrine of election. It's also a mini doctrine of the Bible. Yes. Right. It, it's right on. [00:33:00] The Doctrine of Illumination [00:33:00] Tony Arsenal: It's, it's the doctrine of revelation. In. Preached form in the Ministry of Christ, right? As Christians, we have this text and we affirm that at the same time, uh, what can be known of it and what is necessary for salvation can be known. [00:33:19] Tony Arsenal: By ordinary means like Bart Iman, an avowed atheist who I, I think like all atheists, whether they recognize it or not, hates God. He can read the Bible and understand that what it means is that if you trust Jesus, you'll be saved. You don't need special spiritual insight to understand that that is what the Bible teaches, where the special spiritual. [00:33:42] Tony Arsenal: Insight might not be the right word, but the special spiritual appropriation is that the spirit enables you to receive that unto your salvation. Right? To put your trust in. The reality of that, and we call that doctrine, the doctrine of illumination. And so in, in the sense of parables in Christ's ministry, and this is, this is if you, you know, like what do I always say is just read a little bit more, um, the portion Jesse read it leads way into this prophecy or in this comment, Christ. [00:34:10] Tony Arsenal: Saying he teaches in parable in order to fulfill this prophecy of Isaiah. Basically that like those who are, uh, ate and are apart from God and are resistant to God, these parables there are there in order to confirm that they are. And then it says in verse 16, and this is, this is. [00:34:27] The Blessing of Spiritual Understanding [00:34:27] Tony Arsenal: It always seems like the series that we do ends up with like a theme verse, and this is probably the one verse 16 here, Matthew 1316 says, but blessed are your eyes for they see and your ears for they hear. [00:34:40] Tony Arsenal: And so like there's a blessing. In our salvation and in our election that we are enabled to hear and perceive and re receive the very voice and word of God into our spirit unto our salvation. That is the doctrine of of election. It's also the doctrine of regeneration, the doctrine of sanctification, the doctrine. [00:35:03] Tony Arsenal: I mean, there's all of these different classic reformed doctrines that the parables really are these mic this microcosm of that. Almost like applied in the Ministry of Christ. Right. Which I, I, you know, I've, I've never really thought of it in depth in that way before, but it's absolutely true and it's super exciting to be able to sort of embark on this, uh, on this series journey with, with this group. [00:35:28] Tony Arsenal: I think it's gonna be so good to just dig into these and really, really hear the gospel preached to ourselves through these parables. That's what I'm looking forward to. [00:35:38] Jesse Schwamb: And we're used to being very. Close with the idea that like the message contains the doctrine, the message contains the power. Here we're saying, I think it's both. [00:35:47] Jesse Schwamb: And the mode of that message also contains, the doctrine also contains the power. And I like where you're going with this because I think what we should be reminding ourselves. Is what a blessing it is to have this kind of information conferred to us. [00:36:01] The Role of Parables in Revealing and Concealing Truth [00:36:01] Jesse Schwamb: That again, God has taken, what is the secrets that is his to disclose and his to keep and his to hold, and he's made it available to his children. [00:36:08] Jesse Schwamb: And part of that is for, as you said, like the strengthening of our own faith. It's also for condemnation. So notice that. The hiding of the kingdom through parables is not a consequence of the teaching itself. Again, this goes back to like the mode being as equally important here as the message itself that Christ's teaching is not too difficult to comprehend as an intellectual matter. [00:36:27] Jesse Schwamb: The thing is, like even today, many unbelievers read the gospels and they technically understand what Jesus means in his teaching, especially these parables. The problem is. I would say like moral hardness. It's that lack of spiritual predilection or predisposition. They know what Jesus teaches, but they do not believe. [00:36:47] Jesse Schwamb: And so the challenge before us is as all scripture reading, that we would go before the Holy Spirit and say, holy Spirit, help me to believe. Help me to understand what to believe. And it so doing, do the work of God, which is to believe in him and to believe in His son Jesus Christ and what he's accomplished. [00:37:02] Jesse Schwamb: So the parables are not like creating. Fresh unbelief and sinners instead, like they're confirming the opposition that's already present and apart from Grace, unregenerate perversely use our Lord's teaching to increase their resistance. That's how it's set up. That's how it works. That's why to be on the inside, as it were, not again, because like we've done the right handshake or met all the right standards, but because of the blood of Christ means that the disciples, the first disciples and all the disciples who will follow after them on the other hand. [00:37:33] The Complexity and Nuances of Parables [00:37:33] Jesse Schwamb: We've been granted these eyes to see, and ears to hear Jesus. And then we've been given the secrets of the kingdom. I mean, that's literally what we've been given. And God's mercy has been extended to the disciples who like many in the crowds, once ignorantly and stubbornly rejected God and us just like them as well in both accounts. [00:37:49] Jesse Schwamb: So this is, I think we need to settle on that. You're right, throughout this series, what a blessing. It's not meant to be a great labor or an effort for the child of God. Instead, it's meant to be a way of exploring these fe. Fantastic truths of who God is and what he's done in such a way that draw us in. [00:38:07] Jesse Schwamb: So that whether we're analyzing again, like the the lost coin or the lost sheep, or. Any number of these amazing parables, you'll notice that they draw us in because they don't give us answers in the explicit sense that we're used to. Like didactically instead. Yeah. They cause us to consider, as you've already said, Tony, like what does it mean to be lost? [00:38:26] Jesse Schwamb: What does it mean that the father comes running for this prodigal son? What does it mean that the older brother has a beef with the whole situation? What does it mean when Jesus says that the kingdom of God is like a mustard seed? How much do we know about mustard seeds? And why would he say that? Again, this is a kind of interesting teaching, but that illumination in the midst of it being, I don't wanna say ambiguous, but open-ended to a degree means that the Holy Spirit must come in and give us that kind of grand knowledge. [00:38:55] Jesse Schwamb: But more than that, believe upon what Jesus is saying. I think that's the critical thing, is somebody will say, well, aren't the teaching simple and therefore easy to understand. In a sense, yes. Like factually yes, but in a much greater sense. Absolutely not. And that's why I think it's so beautiful that he quotes Isaiah there because in that original context, you the, you know, you have God delivering a message through Isaiah. [00:39:17] Jesse Schwamb: Uh. The people are very clear. Like, we just don't believe you're a prophet of God. And like what you're saying is ridiculous, right? And we just don't wanna hear you. This is very different than that. This is, Jesus is giving this message essentially to all who will listen to him, not necessarily hear, but all, all who are hear Him, I guess rather, but not necessarily all who are listening with those spiritual ears. [00:39:33] Jesse Schwamb: And so this is like, I love the way that he, he uses that quote in a slightly different way, but still to express the same root cause, which is some of you here. Because of your depravity will not be able to hear what I'm saying. But for those to whom it has been granted to come in who are ushered into the kingdom, this kingdom language will make sense. [00:39:54] Jesse Schwamb: It's like, I'm going to be speaking to you in code and half of you have the key for all the code because the Holy Spirit is your cipher and half of you don't. And you're gonna, you're gonna listen to the same thing, but you will hear very different things. [00:40:06] Tony Arsenal: Yeah. Yeah. And you know, the other thing I think is, is interesting to ponder on this, um. [00:40:12] The Importance of Context in Interpreting Parables [00:40:12] Tony Arsenal: God always accommodates his revelation to his people. And the parables are, are, are like the. Accommodated accommodation. Yeah. Like God accommodates himself to those he chooses to reveal himself to. And in some ways this is, this is, um, the human ministry of Christ is him accommodating himself to those. [00:40:38] Tony Arsenal: What I mean is in the human ministry of the Son, the parables are a way of the son accommodating himself to those he chooses to reveal himself to. So there, there are instances. Where the parable is said, and it is, uh, it's seems to be more or less understood by everybody. Nobody asks the question about like, what does this mean? [00:40:57] Tony Arsenal: Right? And then there are instances where the parable is said, and even the apostles are, or the disciples are like, what does this parable mean? And then there's some interesting ones where like. Christ's enemies understand the parable and, and can understand that the parable is told against them. About them. [00:41:13] Tony Arsenal: Yeah. So there, there's all these different nuances to why Christ used these parables, how simple they were, how complicated they were. Yes. And again, I think that underscores what I said at the top of the show here. It's like you can't treat every parable exactly the same. And that's where you run into trouble. [00:41:28] Tony Arsenal: Like if you're, if you're coming at them, like they're all just simple allegory. Again, like some of them have allegorical elements. I think it's fair to look at the, the prodigal son or the, the prodigal father, however you want to title that. And remember, the titles are not, generally, the titles are not, um, baked into the text itself. [00:41:46] Tony Arsenal: I think it's fair to come to that and look at and go, okay, well, who's the father in this? Who's the son? You know, what does it mean that the older son is this? Is, is there relevance to the fact that there's a party and that the, you know, the older, older, uh, son is not a part of it? There's, there's some legitimacy to that. [00:42:02] Tony Arsenal: And when we look at Christ's own explanation of some of his parables, he uses those kinds, right? The, the good seed is this, the, the seed that fell on the, the side of the road is this, right? The seed that got choked out by the, the, um, thorns is this, but then there are others where it doesn't make sense to pull it apart, element by element. [00:42:21] Tony Arsenal: Mm-hmm. Um, and, and the other thing is there are some things that we're gonna look at that are, um. We're gonna treat as parables that the text doesn't call a parable. And then there are some that you might even look at that sometimes the text calls a parable that we might not even think of as a normal parable, right? [00:42:38] Tony Arsenal: So there's lots of elements. This is gonna be really fun to just dig stuff in and, and sort of pick it, like pull it apart and look at its component parts and constituent parts. Um, so I really do mean it if you, if you're the kind of person who has never picked up a Bible commentary. This would be a good time to, to start because these can get difficult. [00:42:59] Tony Arsenal: They can get complicated. You want to have a trusted guide, and Jesse and I are gonna do our, our work and our research on this. Um, but you want someone who's more of a trusted guide than us. This is gonna be the one time that I might actually say Calvin's commentaries are not the most helpful. And the reason for that is not because Calvin's not clear on this stuff. [00:43:17] Tony Arsenal: Calvin Calvin's commentaries on the gospel is, is a harmony of the gospels, right? So sometimes it's tricky when you're reading it to try to find like a specific, uh, passage in Matthew because you're, you, everything's interwoven. So something like Matthew Henry, um, or something like, um, Matthew Poole. Uh, might be helpful if you're willing to spend a little bit of money. [00:43:38] Tony Arsenal: The ESV expository commentary that I've referenced before is a good option. Um, but try to find something that's approachable and usable that is reasonable for you to work through the commentary alongside of us, because you are gonna want to spend time reading these on your own, and you're gonna want to, like I said, you're gonna want to have a trust guide with you. [00:43:55] Tony Arsenal: Even just a good study bible, something like. The Reformation Study Bible or something along those lines would help you work your way through these parables, and I think it's valuable to do that. [00:44:06] Jesse Schwamb: Something you just said sparked this idea in me that the power, or one of the powers maybe of good fiction is that it grabs your attention. [00:44:15] The Impact of Parables on Listeners [00:44:15] Jesse Schwamb: It like brings you into the plot maybe even more than just what I said before about it being resonant, that it actually pulls you into the storyline and it makes you think that it's about other people until it's too late. Yeah. And Jesus has a way of doing this that really only maybe the parable can allow. [00:44:30] Jesse Schwamb: So like in other words, by the time you realize. A parable is like metaphorical, or even in a limited case, it's allegorical form you've already identified with one or more of the characters and you're caught in the trap. So what comes to my mind there is like the one Old Testament narrative, virtually identical, informed to those Jesus told is Nathan's parable of the You lamb. [00:44:52] Jesse Schwamb: So that's in like second Samuel 12, and I was just looking this up as you were, as you were speaking. So in this potentially life and death move for the prophet Nathan confronts King David. Over his adultery with, or depending on how you see it, rape of Bathsheba, and then his subsequent murder of her husband Uriah, by sending him to the front lines of battle. [00:45:10] Jesse Schwamb: So he's killed. And so in this parable that Nathan tells Uriah is like the poor man. Bathsheba is like the Yu a and the rich man obviously represents David. If you, you know what I'm talking about, go back and look at second Samuel 12. And so what's interesting is once David is hooked into that story, he cannot deny that his behavior was unjust as that of the rich man in the story who takes this UAM for himself and he, which he openly. [00:45:38] Jesse Schwamb: Then David openly condemns of course, like the amazing climax of this. And as the reader who has. Of course, like omniscient knowledge in the story, you know, the plot of things, right? You're, you're already crying out, like you're throwing something, you know, across the room saying like, how can you not see this about you? [00:45:53] Jesse Schwamb: And of course the climax comes in when Nathan points the finger at David and declares, you are the man. And that's kind of what. The parables due to us. Yes. They're not always like the same in accusatory toward us, but they do call us out. This is where, again, when we talk about like the scripture reading us, the parable is particularly good at that because sometimes we tend to identify, you know, again, with like one of the particular characters whom we probably shouldn't identify with, or like you said, the parable, the sower. [00:46:22] Jesse Schwamb: Isn't the Christian always quick to be like, I am the virtual grounds? Yeah. You still have to ask like, you know, there is not like a Paul washer way of doing this, but there is like a way of saying like, checking yourself before you wreck yourself there. And so when Jesus's parables have lost some of that shock value in today's world, we maybe need to contemporize them a little bit. [00:46:43] Jesse Schwamb: I, and I think we'll talk about that as we go through it. We're not rewriting them for any reason that that would be completely inappropriate. Think about this though. Like the Jew robbed and left for dead. And you know the story of the Grace Samaritan may need to become like the white evangelical man who is helped by like the black Muslim woman after the senior pastor and the worship leader from the local reformed church passed by like that. [00:47:05] Jesse Schwamb: That might be the frame, which we should put it to try to understand it whenever we face a hostile audience that this indirect rhetoric of compelling stories may help at least some people hear God's world more favorably, and I think that's why you get both like a soft. And a sharp edge with these stories. [00:47:20] Jesse Schwamb: But it's the ability to, to kind of come in on the sneak attack. It's to make you feel welcomed in and to identify with somebody. And then sometimes to find that you're identifying entirely with a character whom Jesus is gonna say, listen, don't be this way, or This is what the kingdom of God is, is not like this. [00:47:35] Jesse Schwamb: Or again, to give you shock value, not for the sake of telling like a good tale that somehow has a twist where it's like everybody was actually. All Dead at the end. Another movie, by the way, I have not seen, but I just know that that's like, I'll never see that movie because, can we say it that the spoiler is, is out on that, right? [00:47:54] Tony Arsenal: Are we, what are we talking about? What movie are we talking about? [00:47:56] Jesse Schwamb: Well, I don't, I don't wanna say it. I didn't [00:47:57] Tony Arsenal: even get it from your description. Oh. [00:47:59] Jesse Schwamb: Like that, that movie where like, he was dead the whole time. [00:48:02] Tony Arsenal: Oh, this, that, that, that movie came out like 30 years ago, Jesse. Oh, seriously? [00:48:06] Jesse Schwamb: Okay. All right. [00:48:06] Tony Arsenal: So Six Sense. [00:48:07] Tony Arsenal: Yeah. That movie came out a long time ago. [00:48:10] Jesse Schwamb: So it's not like the parables are the sixth sense, and it's like, let me get you like a really cool twist. Right. Or like hook at the end. I, and I think in part it is to disarm you and to draw you in in such a way that we might honestly consider what's happening there. [00:48:22] Jesse Schwamb: And that's how it reads us. [00:48:24] Tony Arsenal: Yeah. Yeah. And I, I think that's a good point. And, and. It bears saying there are all sorts of parables all throughout the Bible. It's not just Jesus that teaches these, and they do have this similar effect that they, they draw you in. Um, oftentimes you identify it preliminarily, you identify with the wrong person, and it's not until you. [00:48:45] Tony Arsenal: Or you don't identify with anyone when you should. Right. Right. And it's not until the sort of punchline or I think that account with Nathan is so spot on because it's the same kind of thing. David did not have ears to hear. [00:48:58] Jesse Schwamb: Right. Until he had That's good point. Ears [00:49:00] Tony Arsenal: to hear. [00:49:00] Jesse Schwamb: Good point. [00:49:01] Tony Arsenal: And he heard the point of the parable. [00:49:03] Tony Arsenal: He understood the point of the parable and he didn't understand that the parable was about him, right? It's like the ultimate, I don't know why you're clapping David, I'm talking about you moment. Um, I'm just have this picture of Paul washer in like a biblical era robe. Um, so I think that's a enough progam to the series. [00:49:20] Preparing for the Series on Parables [00:49:20] Tony Arsenal: We're super excited we're, we'll cover some of these principles again, because again, different parables have to be interpreted different ways, and some of these principles apply to one and don't to others, and so we'll, we'll tease that out when we get there next week. We're gonna just jump right in. [00:49:34] Tony Arsenal: We're gonna get started with, I think, um, I actually think, you know, in the, the providence of, of the Holy Spirit and the inspiration of the Holy Spirit, and then obviously the providence of God in Christ's ministry, the, the parable that kind of like frames all of the other parables,

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