Podcasts about episcopalian church

Miranda Devine, Fox News Contributor, New York Post columnist, and author of THE BIG GUY: How a President and His Son Sold Out America, joined The Guy Benson Show today to react to the stunning decision by the Episcopalian Church to reject white refugees fleeing race-based violence in South Africa. Devine questioned the morality of judging whether killings are a "genocide" depending on the race that is being killed, especially given the context of other genocides happening across Africa. Listen to the full interview below. Learn more about your ad choices. Visit podcastchoices.com/adchoices

It's Friday, January 24th, A.D. 2025. This is The Worldview in 5 Minutes heard on 125 radio stations and at www.TheWorldview.com. I'm Adam McManus. (Adam@TheWorldview.com) By Adam McManus 5 Pakistani Muslims abducted 14-year-old Christian girl On January 9th, five Muslims abducted a 14-year-old Christian girl from outside her home in Pakistan, reports Morning Star News. Sharif Masih, of the Punjab Province, said he fears the kidnappers may try to forcibly convert his daughter, Saneha, to Islam and force her to marry one of the Muslim suspects. He said, “Saneha was lured out of the house by a Muslim girl whose family had recently moved to our neighborhood.” Please pray that God would protect Saneha from harm and return her to her family. According to Open Doors, Pakistan is the eighth most dangerous country worldwide for Christians. Congress: Deport criminal illegals On January 22nd, in a vote of 263-156, Congress passed The Laken Riley Act which will be the first bill President Trump signs into law. The act was named after the Georgia nursing student who was brutally raped and murdered by an illegal alien with a long criminal record. This legislation requires criminal illegal aliens to be held for deportation. Gary Bauer, Director of American Values,  wrote, “This is not a controversial idea. In fact, a recent New York Times poll found solid majorities in favor of mass deportations. There was overwhelming support (87%) for deporting criminal illegal aliens.” Bauer concluded, “Kicking out criminals is just common sense. But 73% of House Democrats and 74% of Senate Democrats voted against the Laken Riley Act. The rot in the Democrat Party is deep.” Trump pardoned 23 pro-lifers On Thursday afternoon, President Trump pardoned the 23 pro-lifers imprisoned during Joe Biden's presidency for their attempts to save unborn babies, reports LifeSiteNews.com. Jeremiah 1:5 says, “Before I formed you in the womb, I knew you; before you were born, I set you apart." TRUMP AIDE: “Next, we have a set of pardons for peaceful pro-life protesters who were prosecuted by the Biden administration for exercising their First Amendment right.” TRUMP: “Do you know how many?” TRUMP AIDE: “I believe it's 23, sir.” TRUMP: “Twenty-three people were prosecuted. They should not have been prosecuted. Many of them are elderly people. They should not have been prosecuted. This is a great honor to sign this. (he signs the order) They'll be very happy. So, they're all in prison now?” TRUMP AIDE: “Some are. Some are out of custody.” TRUMP: “It's ridiculous!” The now-pardoned pro-lifers include Joan Bell, Coleman Boyd, Joel Curry, Jonathan Darnel, Eva Edl, Chester Gallagher, Rosemary “Herb” Geraghty, William Goodman, Dennis Green, Lauren Handy, Paulette Harlow, John Hinshaw, Heather Idoni, Jean Marshall, Fr. Fidelis Moscinski, Justin Phillips, Paul Place, Bevelyn Beatty Williams, and Calvin, Eva, and James Zastrow. I urge you to take a listen to the powerful testimonies of 11 of these brave pro-lifers, who urged abortion-minded pregnant women to choose life in March 2021 at a pro-life rescue at a Mt. Juliet, Tennessee abortion mill, through a series of conversations at StifledCry.com. That's StifledCry.com. Trump signs Executive Order releasing final JFK assassination files In addition, President Donald Trump signed an executive order on January 23, releasing additional government files associated with the assassinations of former President John F. Kennedy, former Attorney General Robert F. Kennedy, and Dr. Martin Luther King Jr., reports The Epoch Times. TRUMP AIDE: “Lastly sir, we have an Executive Order ordering the declassification of files relating to the assassinations of John F. Kennedy, Senator Robert F. Kennedy, and the Rev. Dr. Martin Luther King, Jr.” TRUMP: “That's a big one. A lot of people have been waiting for this for years, for decades. And everything will be revealed.” The order calls for the National Intelligence Director and the Attorney General to present a plan to the president within 15 days for the “full and complete release” of the remaining JFK assassination records and 45 days for the RFK and King records. Trump and former President Joe Biden previously released thousands of documents related to JFK's killing. Roughly 99 percent of the assassination files have been released as of 2023, according to the National Archives. Episcopal Bishop confronted Trump on homosexuals and illegal aliens And finally, on Tuesday, a female Episcopal Church bishop directly confronted President Donald Trump at a worship service held at the Washington National Cathedral, where she pleaded with him to “have mercy” on homosexuals, transgenders, and illegal immigrants, reports The Christian Post. Bishop Mariann Budde of the Episcopal Diocese of Washington delivered the sermon at the Service of Prayer for the Nation at the cathedral. Near the end of her sermon, Budde directly addressed Trump, who was seated in the front row alongside his wife, First Lady Melania Trump, and Vice President J.D. Vance and his wife, Second Lady Usha Vance. BUDDE: “Let me make one final plea. Mr. President, millions have put their trust in you, and as you told the nation yesterday, you have felt the providential hand of a loving God. “In the name of our God, I ask you to have mercy upon the people in our country who are scared now. There are gay, lesbian and transgender children in Democratic, Republican, and independent families, some who fear for their lives. “The people who pick our crops and clean our office buildings, who labor in poultry farms and meat-packing plants, who wash the dishes after we eat in restaurants, and work the night shifts in hospitals. They, they may not be citizens or have the proper documentation, but the vast majority of immigrants are not criminals. They pay taxes and are good neighbors. They are faithful members of our churches and mosques, synagogues, Gurdwara, and temples. “I ask you to have mercy, Mr. President, on those in our communities whose children fear that their parents will be taken away.” Fox News commentator Greg Gutfeld brought clarity to the conversation. GUTFELD: “She's talking about behaviors. And she's cloaking these behaviors under the false guise of compassion. I mean, she's lecturing a guy who got shot about being in danger. Who is she implying that is putting these people in danger? Are there guys in MAGA hats that are mutilating healthy children and removing their genitals. No, that's her team!” And Liz Storer, Sky News Host in Australia, was equally horrified with the Episcopalian Bishop. STORER: “For shame! So, there you are. I don't know much about the Episcopalian Church, but there's your bishop in Washington, pleading with the new President of the United States to, I don't know, do what? -- for what the Scriptures very clearly call a lifestyle of abomination. “So, I don't know where this woman is coming from. This ‘our God' that she's referring to certainly is not the Christian God!” Leviticus 18:22 says, “You shall not lie with a male as with a woman. It is an abomination.” And regarding her reference to illegal immigrants, President Trump spoke out on Truth Social. He wrote, “The so-called Bishop who spoke at the National Prayer Service on Tuesday morning was a Radical Left hard-line Trump hater. She brought her church into the world of politics in a very ungracious way. … “She failed to mention the large number of illegal migrants that came into our country and killed people. Many were deposited from jails and mental institutions. It is a giant crime wave that is taking place in the USA. … She and her church owe the public an apology!” Close And that's The Worldview on this Friday, January 24th, in the year of our Lord 2025. Subscribe by Amazon Music or by iTunes or email to our unique Christian newscast at www.TheWorldview.com. Or get the Generations app through Google Play or The App Store. I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ.

Patrick is asked, “Is November 1st too early to put up Christmas decorations?” While it's not sinful to deck the halls early, aligning with the Church's liturgical calendar can deepen one's understanding of Advent and Christmas. It's all about balancing the love for festive lights with a meaningful preparation for the birth of Jesus. Remember, making the special moments truly special can enhance the connection to the season.   Maria - My sister was ordained as a priest in the Church of the Divine Man (psychic institute).  Later she left, and joined Episcopalian Church.  She uses a lot of crystals and dreamcatchers, will she be saved? (00:49) Maria – Not all of the Day of the is bad. (06:51) Melissa - At what point do we say, give it to God, and just not use the medicine given and just trust in God? (11:10) Ron - Is the magazine 'Highlights' good for kids? (22:32) Brenda - Can Catholics do Egg Cleansing? (24:39) Alex - Egg cleansing is fake. Sometimes they inject a dirty liquid. It's like practicing the occult. (38:33) Stephanie – Is it wrong to decorate for Christmas very early (like on November 1st)? (43:39) Michelle - I think that Highlights has gone WOKE. (49:30)

In which we celebrate 30 years of the ordination of women in the Church of England (and 50 years in the Episcopalian Church of the USA)! Ruthi and Cate talk with Revd Margaret Rose about these landmarks, and the new film 'The Philadelphia Eleven'. This week, the vicars watched the trailer for The Philadelphia Eleven (https://www.philadelphiaelevenfilm.com/trailer.html) ------- We are the Vicars Watch Dibley - three real priests who talk about pop culture and what it's taught us about life, faith and the church. We've watched Dibley, and now we're watching everything else! ------- Follow us: Instagram @vicarswatchdibley | Twitter / X @VicarsWatch | Facebook @VicarsWatchDibley Contact us by email at vicarswatchdibley@gmail.com ------- Hosts: Revd Ruthi Gibbons (Instagram @ruthigibbons) Revd Ross Meikle (X @meikle_treacle, Instagram @storytellerross) Revd Cate Thomson (Instagram @revdcate) Producer + music and editing by Revd Natalie Gibbons. ------ Any opinions expressed in this episode are our own and do not necessarily represent those of the Church of England or any other organisations with which we are affiliated.

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master's University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy's Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen's University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master's University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy's Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen's University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master's University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy's Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen's University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master's University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy's Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen's University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master's University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy's Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen's University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master's University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy's Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen's University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Welcome to the ninth installment of "Remaining Sane: Finding Peace in our Chaos." In this episode, the host, Will, interviews a priest in the Anglican Church of North America, an offshoot from the Episcopalian Church in the USA: Phil Hanner. Phil's dad was an NCIS agent, which gives Phil some unique insight into the challenges that law enforcement officers and their families face on a day-to-day basis. Will and Phil also discuss the role of vocation and how both our vocations form us and how we should form ourselves to face the ongoing struggles of bearing the yoke of others' pain. Phil discusses some habits that one can build to combat the pulls toward sin that otherwise "good" jobs can introduce.For inquiries or scheduling to be on the show: remainingsanepodcast@gmail.comAnglican Church of North America: https://anglicanchurch.net/

Arthur - I'm losing hope. I feel like I am the only Catholic in my area. I am a convert and none of my family are Catholic. Patrick talks with him about scrupulosity. Maryn - Luke 16: The steward who is about to be fired diminishes the debts of others. Why was he good for writing down the debt? Sandra - What is the difference between the Episcopalian Church and the Catholic Church? Rod - Revelation 20: 1-3. When will Satan be bound and why?

Rev. Jake Dell talks about his recent piece for Truthscript on whether “Reconquista” a Good Strategy for the Mainline Churches. Rev. Dell is a pastor in the Episcopalian Church. Reconquista Article: https://truthscript.com/culture/is-reconquista-a-good-strategy-for-the-mainline-churches/Jake Dell's Blog: https://jwdell.substack.comSt. Peters Lithgow: https://stpeterslithgow.org/about-us/clergy-staff-vestry/EFAC: https://efac-usa.org/our-board/Support this podcast at — https://redcircle.com/conversations-that-matter8971/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This week, Elizabeth Marie Melchionna interviews The Rev Dr. Carter Heyward, an Episcopal priest, professor, theologian, activist, and writer who was a member of the Philadelphia 11, the first group of women ordained as priests in the Episcopalian Church.  Dr. Heyward is joining us in person on March 18, to discuss her latest book, The 7 Deadly Sins of White Christian Nationalism A Call To Action, in an event hosted by Orange County Episcopalian churches.

Churches in the West are increasingly being taken over by progressive or progressive-leaning leaders. We will talk to Father George Conger, one of the last remaining conservative priests in the Episcopalian Church about recent events which are dividing the Anglican world, and how the Christians in the Global South are leading the way to preserve the historic Christian faith.

Responding to questions from listeners about President Biden's speech last night, whether the Episcopalian Church has the Holy Spirit, and if Matt Chandler's discipline is being handled in a biblical way. Visit wwutt.com for all our videos!

Correction: In this episode, we referred to St. John's Church in Lafayette Square as a Presbyterian Church. It is an Episcopalian Church. We apologize for the error.Around the world, religion is being used to fuel "us vs. them" narratives and undermine the foundations of democracy. This week, we dive into what this means and how people of faith can chart a different path forward.Faith, Nationalism, and the Future of Liberal Democracy highlights the use of religious identity to fuel the rise of illiberal, nationalist, and populist democracy.  It examines the ways religious identity is weaponized to fuel populist revolts against a political, social, and economic order that values democracy in a global and strikingly diverse world. The book is intended for readers who value democracy and are concerned about growing threats to it, and especially for people of faith and religious leaders, which is why we're excited to have author David M. Elcott on the show this week. Elcott is the Taub Professor of Practice in Public Service and Leadership at the Wagner School of Public Service at NYU and director of the Advocacy and Political Action specialization.Additional InformationFaith, Nationalism, and the Future of Liberal DemocracyDemocracy and the language of faith - article in Democracy Journal

It was no joke, on April 1st, 1901 Jay Vivian Chambers was born in Philadelphia on a cold early morning with snow blanketing the ground; a blizzard was soon to come. Weighing 12 pounds and measuring 12 inches across the shoulders, his birth nearly killed his mother Laha. An artery was torn and baby Jay had to be removed with instruments. It was sad but fitting that Jay was born in this fashion, difficult and dangerous; his birth would serve as a type of foreboding for the remainder of his life. He was an abnormally large  newborn, and he’d grow to live an abnormally large life.Young Jay was named after his father Jay Chambers. His middle name, Vivian was the last name of one of his mother’s lifelong friends. As a child and young adult, he despised his first and middle names and vowed to change them as soon as he was able. While he didn’t know it at the time, he would live to have multiple first and last names - most of them assigned to him. Eventually, Jay would take his mother’s maiden name for his first, and keep his father’s surname, going by who the world now knows him as, Whittaker Chambers.Young Whittaker grew up in Lynbrook, New York State. His family moved there in 1904 just after Whittaker’s little brother Richard was born.  As Whittaker became a child and began to understand and compare his world with that of others, he became keenly aware of the dysfunction that he was continually surrounded by. Both of his parents, Jay and Laha came from the world of art as they were both thespians in their young life. They loved the stage and continued to act even after having their two boys. More so Jay - He was truly an artist and viewed himself as much. He didn’t care for the comforts of a middle class family. This was made apparent by withholding any money for his wife to beautify or to just repair their humble home. Nor did he pay any attention to his son’s overall health - Both Richard and Whittaker often suffered tooth aches to no relief from a dentist. As Jay submerged himself in his work as an artist for the local paper, and took a liking for the opera, and all things “culture”, he became completely absent from the family. He would come home in the middle hours of the night, almost always drunk. For this, and many other reasons, young Whittaker regrettably, but honestly lacked any respect for his father (p. 142).Jay’s absence and lack of engagement made Laha become Whittaker’s favorite parent, even if it was by default. Their shared sentiments regarding Jay, drew them into a close relationship. But Laha struggled with her own demons. She became dependent upon her young boys and could be described as acting somewhat neurotic at times. For some reason she felt the need to frequently remind Whittaker of how much pain his delivery had caused her.  Understandably, he resented this. Yet, despite all of her faults and problems, Laha loved her two boys and they became her life and her world. The small family even tried attending an Episcopalian Church for a time. But without reason, the boys were suspected of passing the whooping cough to another attendant. That ended their three month trial - as such religion played no part in their home. Whittaker would later write, “What I knew as a child about religion, I did not know as the result of any instruction. I knew it as a result of something I heard by chance, or that happened to me, and that touched something that was already in me.” (p. 116).Whittaker might not have needed religious education, but he would need all the hope and grounding he could get because the tenuous marriage of his parents rapidly dissolved when Whittaker and Richard were still young. Jay had his own life outside his family and simply solidified this by moving out. He would send the family 8 dollars a week, which at the time, Laha and her two boys managed fairly well. But Whittaker knew they were poor and would understand later that Jay could have given more in alimony, seeing as he had a steady and relatively good paying job. The good part of Whittaker’s father being gone was that their home became a much happier place. His father’s absence at home lightened the usually oppressive atmosphere.But it wasn’t long before Jay had moved out, that Grandma Whittaker would move in. And she was anything but a calming presence in their house. With early dementia, Grandma Whittaker would lock herself into her room and light little fires “cooking” something. The family learned to disregard her insistent self ramblings as well as the smell of smoke coming from her room. There were several times when Whittaker, being the largest in the family, would have to intervene - whether it was breaking down a door to see what was aflame or wrestling scissors or knives from her clinched fists, Grandma being at the house, in addition to the old tensions, was like having a demoniac presence sitting in the heart of their home. (p. 169). Whittaker would later write, “I suppose nobody ever sleeps quite peacefully in a house where a woman sometimes wanders around with a knife.” (p. 170).While Whittaker seemed to take the brunt of all this abnormality, the weight was surely shared by both brothers. Living under the same roof caused Whittaker and Richard to become very close even though they were growing up to be quite different men. Richard was good with his hands, and worked with them often. He ended up building a guesthouse on their property which he would soon move into as a young adult. He was more outspoken, expressed more emotion, and soon became Laha’s favorite sons’ as it was natural for him to confide in her - something she desperately craved. Yet, as he neared his late teenage years, Richard began to find solace from his pitiful life in drinking  more prohibition whiskey than he clearly ought. By the time he was twenty, he could be found drunk in the early hours of the day. Whittaker, on the other hand was more cerebral, immersing himself into books and self reflection, guarding and keeping his thoughts almost entirely to himself.In the fall of 1920, Whittaker enrolled at Columbia College (p.164). Upon attending, he took the opportunity to finally rid himself of the name Vivian to officially take his mother’s maiden name, Whittaker. And although he was already abreast of the Communist movement, it was here that he began reading more  of its happenings and was encouraged by others to delve deeper into the social, economic, and political world of Marxism. Here, Whittaker’s skills and talent with writing, reading, and translating the languages was noticed among his peers and professors. Many thought he’d become a novelist or major poet. Indeed, Whittaker did  write - among his works was a short play entitled: A Play for Puppets. It was featured in Columbia's literary magazine. But the atheistic nature of the playlet caused controversy among the school and even spread to the New York City newspaper. Whittaker was disheartened and came to dislike Columbia - Although it wasn’t his first choice of colleges, it allowed him to live at home and save the family from paying boarding fees. Choosing to live at home rather than live at a dorm not only saved the family money, but in a sense, saved the family, or what was left of it  - if only for a short time.In the two years Whittaker attended college, Richard found himself further down the road of self destruction - continual drinking with self absorbed unhappiness.  One night at a bar with his friends and brother, Richard became so belligerent, he began cursing for all to hear, himself and his parents for ruining not only their own lives, but his life as well. The sober Whittaker took offense at the remarks and with the bar tender’s approval, threw a tumbler of whiskey at Richard’s face. The two brothers fought in the bar and throughout the night. Whittaker, although larger but not as scrappy, finally went to bed bleeding from the bridge of his nose. The scar Richard left him would remain with Whittaker for the remainder of his life. It was a sort of going away gift as Richard was soon to leave.Within a years time - Richard would take his life. He was found in his kitchen one morning with his head resting on a pillow inside the gas oven - his feet propped up on a pile of books with a bottle of whiskey just below his rigid fingers. Whittaker, although in shock from seeing his brother and best friend cold and lifeless, was not surprised. Richard had tried this multiple times before without success only because of his older brother’s intervention. It was only a matter of time. Not long after Whittaker removed his brother from his house and had him buried, did he receive a call from Laha informing him that his father Jay had passed away. His mother said that Jay “had simply dropped dead in the bathroom as he prepared to shave.”Whittaker was 22 years old and his small world, as broken and fragile as it was, had mostly died - and what was left, was dying. His mother was withering away from grief and His grandmother was clinically insane. Whittaker was convinced that the death surrounding him and the many pains that preceded it was a just microcosm of the world at large. World War One had just ended three years before claiming twenty-two million lives. The Bolshevik revolution in Russia was nearing its end, having murdered tens of millions and served as Communism’s catalyst to spread across the globe. Revolutions were happening, as were epidemics. The Spanish flu was in full swing and would kill fifty million people before it ended, not to mention smallpox that would end up taking many more than that.Much of what Whittaker intimately knew was poverty, neglect, alcoholism, and dysfunction. And at the time, the world seemed to reflect that stark reality. Yes, “The world was dying of its own vulgarity, stupidity, complacency, inhumanity, power and materialism - a death of the spirit… That this world was dying both brothers knew.” (p.185). “But they differed on how to face the fact. Richard had simply removed himself from what he found unsolvable or unworthy to be solved. He had made his choice, (186-187) and so would Whittaker. But whereas Richard succumbed to the world’s cancer of wars, economic crises’ and moral enervation, finding nothing to live for, Whittaker committed to become the cure, having found something to die for. By the time his brother and father expired, Whittaker was already a member in the Communist Party. But now he became an un-reconcilable Communist - in both body and spirit. Not because he was simply attracted to it, but was driven to it from despair by the crisis of history through which the world [was] passing.” (p.191).Whittaker was at a loss. And he felt helpless - God was not in control - not in control of his circumstances, nor his brother’s. God wasn’t in control of the wars and revolutions, nor the epidemics of diseases spreading across the globe. If God could not, or would not solve the problems plaguing mankind - then mankind had no choice but to assume the throne. Whittaker would write that “Communism restores to man his sovereignty by the simple method of denying God.” (p. 10). But although Whittaker was about to plunge deep and long into a world view that not only denies God, but seeks to eradicate any trace of him, God would not deny Whittaker. Rather, God would pursue him!Whittaker was now in his early 50’s - and was now a counter-revolutionist testifying against Communism. What had at once given him a reason to live had now become evil; and now risked taking his life. Whittaker, in the midst of deadly consequences from without and emotional turmoil from within, was presently shinning an unwanted light on not only his past affairs working for the Soviet’s secret military intelligence, but many others who were still working within the United States Government. After twenty five years, Whittaker would look back on his time as a Communist.In those beginning years, soon after Richard’s suicide, Whittaker’s ability with writing and editing were quickly put to use for the Communist Party - specifically “Class-angling”. This was the art of rewriting news stories with a Communist interpretation. That was just the beginning though. Whittaker’s proficiency and devotion to Communism exceeded simply working for the Party and being shuffled around to  and from various Socialist presses, producing pamphlets, magazines, and any other forms of literary propaganda. He had more services to offer, and others laying in wait had taken notice. And within a short time, Chambers was recruited to join the "Communist underground”.Accepting it as his solemn duty, Whittaker was now a spy working to overthrow the U.S. government on behalf of Stalin’s Soviet Union in the military intelligence agency - the GRU. After serving under various controllers, taking assorted identities, holding numerous job titles, and only living in places for short periods, Whittaker finally came under the direction of Harold Ware, a member of the Washington spy apparatus. Ware was an agricultural engineer and was employed by the federal New Deal while covertly leading a group of about 75 operatives within the U.S. government. It was in this place and time that Chambers became close to Alger Hiss. Hiss was a fellow communist spy and like Ware, served within the higher echelons of the Washington establishment. He was a government attorney, served in the New Deal, the Justice Department, and would later even serve in the U.S. delegation to attend the famous Yalta Conference where Roosevelt, Stalin, and Churchill met to negotiate the terms for the end of the War. Circumstances had Whittaker and Alger in close contact. Living together for a time, their families shared a rare type of intimacy; that kind that could only be relegated to secrecy and truly understood by the life of a spy. From the plenty of people that came in and out of Whittaker’s life within his service as a Russian asset, Chambers would later confess that “Mr. Hiss had become his closest friend.” (p. 694).By now, Whittaker was in the thick of his espionage activity, but his concerns with  taking orders from the Soviet Union were growing. At first he was specifically disillusioned with Stalin’s personal perversion by turning to Fascism. But shortly after, that, Whittaker came to see that is wasn’t Stalin he was concerned with, but Communism itself. He would later write, “The point was not that Stalin is evil, but that Communism is more evil, and that, acting through his person, it found its supremely logical manifestation. The important point was not the character of Stalin, but the character of Communism,…”( p. 249).Through Whittaker’s marriage to his wife Esther, in the early 30’s and the births of their two children afterwards, (both events which were unofficially frowned upon by the Party), God was slowly but steadily convicting Whittaker not only of the evils of Communism, but the joy and grace that can only be had in a life surrendered to Himself. God was calling Whittaker to come forth.  And it wasn’t until 1937, until he  first began to feel like Lazarus - a man making “the impossible return”; climbing from the deep underground into the realm of the living. And within a year’s time, in April of 1938, Whittaker and his wife, made that final decision - the only possible choice; that they’d rather die, than live under Communism. It would be all sorts of hell that they would have to endure. Whittaker faced the threat of physical death for defecting  from anybody at anytime, but it was the emotional turmoil he suffered that was just as troubling. In times of weakness and unbearable stress, it was as if Whittaker’s brother was calling from the ground to join him. But through all the pain, and all the trials, nothing made the couple regret their decision. (p.25). Chambers finally and officially broke with communism and took his wife and two children into hiding. But Whittaker did not break from Communism just to remain quiet, but to eventually fight against it.In April of 1939, almost one year exactly from leaving the Soviet underground did Whittaker come out of hiding to go work for Time. His actions against Communism were going to be slow and methodical and his new job allowed those two maneuvers. He began at Time as a no-body; a third-string book reviewer making an annual 5 thousand dollars and quickly rose to senior editor making 30 thousand. Never once did he ask for a raise. As a well trained former Communist, Whittaker never really knew or cared how much he made. Nearly 10 years later, he resigned as one of the best known writer-editors from Time because the court case he was in “had reached a crisis.” (p. 86). Looking back, Whittaker would write, “My debt and my gratitude to Time cannot be measured. At a critical moment, Time gave me back my life. It gave me my voice. It gave me sanctuary, professional respect, peace and time in which to mature my changed view of the world and man’s destiny, and mine, it it. I went to Time a fugitive; I left a citizen. In my years with it, I became a Quaker and took my wife and children with me into the spiritual peace of the meeting.” (p. 87-88). And Whittaker would need a reservoir of peace for the long battle ahead.Soon after leaving Time, on August 3, 1948, Chambers was called to testify before the House on the Un-American Activities Committee. It was here where he  gave witness to the names to all those he knew inside the underground Ware group. This undoubtedly, included his once good friend, Alger Hiss. It caused Whittaker, the disheveled and portly witness, much anguish to have to testify against him. His statements didn’t accuse Alger of espionage activity, but straightly claimed that he was or at least had been a member of the Communist Party. But the buttoned-up and good looking Hiss flatly rejected any allegations that he had ever been a Communist and claimed no knowledge as to who Chambers was. The long trials that pursued would be called the “Hiss Trials”. These were some of Whittaker’s worst years of defection. By now, he was thankful to not really worry about being snuffed out by an unknown assassin, and he remained grateful for his work at Time where he gained respect and a bit of editorial notoriety. But coming before the United States Government to confess his past, and having to charge others, specifically his friend Alger, of secret allegiance to Soviet Russia, bore down on his body and his soul.In the beginning, the majority of people just couldn’t believe that the U.S. government had been infiltrated to such an extent. And on the surface, Hiss was likable, believable,  and had a mirror-finish education and career. Whittaker on the other hand looked tired and depressed and his accusations - too far fetched. President Truman straightforwardly dismissed  Whittaker’s testimony as a “Red Herring”. He surely didn’t like the allegation that the man responsible for the United Nations Charter Conference was a Communist. But Whittaker simply knew too many intimate details about Alger that couldn’t be easily ignored. Yet, without evidence, the first trial ended in 1949 with the jury deadlocked.Meanwhile, Hiss’s attorneys referred to Whittaker as an “enemy of the Republic, a blasphemer of Christ, and a disbeliever in God,”. This was ironic, since it was due to Whittaker’s hope to save the Republic and trust in God that he was testifying. Regardless, the defense also put on a psychiatrist who pointed out Chamber’s childhood, characterizing him as a sort of psychopath who’s only nature was to lie. But the evidence finally produced by Chambers in the second trial was undeniable. Under subpoena, Whittaker presented four handwritten notes composed by Hiss,  65 State Department documents, and 4 strips of microfilm that had once been hidden inside a hollowed out pumpkin. These papers and microfilm became known as the “pumpkin papers.” The reason for the delay in producing the evidence was by Whittaker’s account, “to spare an old friend from more trouble than necessary.” But even though Whittaker tried to guard his old friend, the evidence was not as gracious. And eventually, in 1950, when the second trial had reached its conclusion, Hiss was found guilty on two counts of perjury being sentenced to five years in prison. He couldn’t be charged with espionage because the statute of limitations for such a crime was only five years.The whole ordeal was unpleasant to say the least. The international attention, the constant personal attacks, and the character assassination left Whittaker troubled, saddened, and took a brutal toll on his overall health. He had been suffering from heart problems for over 10 years now. But although the court case was conclusively over,  and the smoke had settled, Whittaker had much more to say, un-encumbered by interruptions from attorneys and groans from the crowds. He would do what he knew best - Write his account - his life story; why and how he became a Communist and why he defected. He would explain everything in vivid detail, in his 800 page autobiography, aptly entitled: Witness. In 1952, Chambers published his work to widespread acclaim. The book was a bestseller for nearly a year which helped to pay some of the legal debts that had been growing. But, as an Ex-Communist and now a Quaker, money meant little to Whittaker whereas honesty and honor meant everything.His autobiography served to make the record straight. It laid to rest the suggestion  that he fabricated anything in his testimony. But Witness wasn’t just written as a counter revolutionist’s hope to win over his enemies, but as a father gently explaining his complex life to his two children, who were too young to understand all the drama swirling around them and their father. As such, Whittaker bore his soul for all to see that  Communism and Freedom were the two irreconcilable faiths of his time. To Whittaker, a Witness against Communism was a Witness for God. And that calling to witness in every sense of it, became Whittaker’s cross to bear. He would explain this to his son and daughter in the introduction of autobiography:“My children, when you were little, we [to] used sometimes to go for walks in our pine woods.  In the open fields, you would run along by yourselves.  But you used [to] instinctively … give me your hands as we entered those woods, where it was darker, lonelier, and in the stillness our voices sounded loud and frightening.  In this book I am again giving you my hands.  I am leading you, not through cool pinewoods, but up and up a narrow defile between bare and steep rocks from which, in shadow, things uncoil and slither away.  It will be dark.  But, in the end, if I have led you aright, you will make out three crosses, from two of which hang thieves.  I will have brought you to Golgotha— the place of skulls.  This is the meaning of the journey.  Before you understand, I may not be there; my hands maybe have slipped from yours.  It will not matter.  For when you understand what you see, you will no longer be children.  You will know that life is pain, that each of us hangs always upon the cross of himself.  And when you know that this is true of every man, woman, and child on earth, you will be wise.” (p. 21).Nine years after, on July 9, 1961, Whittaker died of a heart attack at his 300-acre farm in Westminster, Maryland. Having said his peace - he left his wife and children the life he had always wanted and a Witness the world could never ignore. 

Full Text of ReadingsMemorial of Saint Elizabeth Ann Seton, religious Lectionary: 212All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is St. Elizabeth Ann SetonSaint Elizabeth Ann Seton was the foundress and first superior of the Sisters of Charity in the United States. She was born to Episcopalian parents into New York City high society on August 28, 1774.Her father, Dr. Richard Bayley was the first professor of anatomy at Columbia College and praised for his work as the health officer of the Port of New York. Her mother, Catherine Charlton, daughter of an Anglican minister of Staten Island, N.Y. died when Elizabeth was three years old, leaving her and two other young daughters.Elizabeth was married on January 25, 1794 in St. Paul's Episcopalian Church to William Magee Seton.When his father died, they took over custody of William's seven half brothers and sisters, as well as the family's importing business. William fell into financial troubles, and later died of tuberculosis in Pisa, Italy in December 1803 while attempting to get help from his business friends. After getting to know the Catholic Church in Italy, Elizabeth fasted and prayed for light. Finally, on Ash Wednesday, March 14, 1805, she was received into the Church.Her conversion unleashed a storm among her Protestant relatives and friends and made her financial strains even greater. In January 1806, Cecilia Seton, Elizabeth's young sister-in-law, became very ill and begged to see the ostracized convert and told her of her desire to become a Catholic. When Cecilia's decision was known threats were made to have Mrs. Seton expelled from the state by the Legislature. On her recovery Cecilia fled to Elizabeth for refuge and was received into the Church.Elizabeth moved to Baltimore in 1808 and with the help of a Catholic convert, a farm was purchased two miles from Mt. St. Mary's College and Mrs. Seton took vows privately before Archbishop Carroll and her daughter Anna.In 1810, Bishop Flaget was commissioned to obtain in France the rules of the Sisters of Charity of St. Vincent de Paul. The rule, with some modifications, was approved by Archbishop Carroll in January 1812, and adopted. Mrs. Seton was elected superior against her will and in spite of the fact that she had also to care for her children. Many joined the community; including Mother Seton's daughter, Anna, who died during her novitiate (March 12, 1812), but had been permitted to pronounce her vows on her deathbed. Mother Seton and eighteen sisters made their vows on July 19, 1813.The third time she was elected superior in 1819, she protested that it was the "election of the dead," but she lived for two years more, finally succuming to a pulmonary infection. She died in Emmitsburg, Maryland on January 4, 1821.In 1880 Cardinal Gibbons (then Archbishop) urged the steps be taken toward her canonization. Elizabeth Ann Seton was beatified in 1963 and she was canonized on September 14, 1975. Saint of the Day Copyright CNA, Catholic News Agency

Finally! An episode for the narrow overlap of fans of Rocky Horror, This Old House, Episcopalian Church architecture, and soliciting dick pics. Kelly and Leandra (and sometimes our furry co-host Yin) question if Riff Raff, Magenta, and Columbia are up to the task of setting up for a funeral. Stay tuned for a really huge announcement and as always, if you want to connect with us, email rockyhorrorminute@gmail.com, or leave us a review on Apple Podcasts. --- Support this podcast: https://anchor.fm/rocky-horror-minute/support

In this conversation Matt Brough and Kate Rademacher talk about not always knowing or seeing, but still following, the spiritual path laid out by God. She shares her story of being raised Unitarian Universalist, being influenced by Buddhism, and being baptized as an adult in the Episcopalian Church.   What does it mean to listen to “the still small voice?”   Kate’s writing can be found at https://www.katerademacher.com/. Be sure to check out her books, Following the Red Bird: First Steps into a Life of Faith and Their Faces Shone: A Foster Parent’s Lessons on Loving and Letting Go.

Robyn, 35, grew up in a Methodist church, and is now a devoted member of the Episcopalian Church where she sings in the choir and welcomes church-goers every Sunday as an usher. On today's episode, Robyn's going to share her personal journey into womanhood, and how she was finally able to embrace her true, authentic self as a woman in the presence of a loving God and supportive Christian community.

Laura Jackson, seminary-educated layperson in the Episcopalian Church and counselor, on power, sexism, and the power to effect change.

In this second installment of WorkHuman Radio’s month long series celebrating Black History Month, Mike Wood visits the National Museum of African American History and Culture and chats with museum specialist Deborah Tulani Salahu-Din about what the museum has in terms of artifacts and objects, as well as the stories behind them. Before joining the museum, Deborah worked in higher education; in her present role she has been able to merge her expertise in African American literature into the exhibitions. The Museum’s Origins The museum was first conceptualized as a way to recognize African Americans who served in the military. The idea evolved into a national edifice to recognize the achievements of African Americans in all fields, and to use the African American experience as a lens through which to examine American history as a whole. Legislation passed in 2003 under the Bush administration gave the mandate for the museum’s creation. Construction began in 2012 and the museum was officially opened in 2016. 6 Floors of History African American history, from pre-slavery days in West Africa to present day is on display in the 6 floors and 11 galleries of the National Museum of African American History and Culture. Deborah says that although the exhibitions display America’s tortured past, it is still a celebratory expression of the resilience African Americans had and still have in the face of adversity. In describing the layout of the museum, she mentions that young people will particularly enjoy learning how to step dance on the interactive stepping floor. Two other notable exhibits are the Making A Way Out of No Way Gallery, and the Culture Gallery which showcases how African American culinary arts influenced American cuisine. Roots Mike asks about the family history resource at the museum. Deborah replies that you can come to the museum to discover your lineage and the staff will help you search for at least 30 minutes. She mentions that the museum will be opening a new exhibit on Pauli Murray, author of Proud Shoes, activist and the first woman to serve as a priest in the Episcopalian Church. Resources NMAAHC.si.edu

George: Comics or offspring? Which ones have been violated now, Professor, mmm? Off he rushes through the bushes as we pause to take sanctuary. At LoughFeg’s Episcopalian Church. Reading the sermon today is the most Reverend… Mauldy? Floyd: The-the dude was steaming angry. Even the big veins in his eyes flared up. Mauldy: Ah Jesus… May God have mercy on his hole! Huwaaa! Huwaaa! Floyd: Sshhh! We’re in a church… He’s listening… Mauldy: My relative, he was buggered by a priest. Floyd: That’s harsh. Mauldy: Look at that sky pilot in the dress up there. What a soldier of morality! Look at his teeth, clenched ever tightly, lest an errant choirboy’s penis should just flop in there by accident. HO! Huuawaa! Ah Mauldy, sick, he comes out with the sick stuff. Floyd: Mauldy, you are well spoken vagabond! Mauldy: Here, that Ace lad’s a loser… he thinks he’s great. But I know his father… (Posh voice) Couldn’t quite get you into private college my boy! Huwaaa! Huwaaa! He’s UCLS. Floyd: Better off doing nothing eh Mauldy? Mauldy: Curse-a-jesus, it’s hard work if you want your dole! They don’t want our likes spending it on  download websites or rotten beer in Correll’s. Floyd: Then it’s a dead end job for me. Mauldy: (Cockney) Why not be a drug deala! Floyd: No, be a principal of a school! That’s easy. Don’t ever need a qualification.  Mauldy: Ah these days you do. Need a qualification to drive a PC or have shit in a toilet. Floyd: Didn’t our last- Mauldy: Come on, let’s get the fuck out of here, I got what I came for. Floyd: You stashed it here? Mauldy: God’s house is a safe house! Huwaaa! Huwaaa! Hey, forget about that posh lad and let’s get this into ya yeah? Floyd: Eh, is that?- Mauldy: That’s right! Floyd: No way! Mauldy: Charlie-charlie-charlie-Haha! You just graduated to the fuckin’ big league! Floyd: Heheheh. Cool. Mauldy: Bring it on! Bite the fist! Arrghgmmmm. Huuawaa! I am, rejoicing! Floyd: Let’s go down to the lough. No one’ll see us down there. Priest: And vultures begin to circle, they start swooping in… Then darkness falls.. Mauldy: No-one’ll see this down here either look it! Floyd: Oh that’s genius, wearing black tights to keep it warm and close. Awesome… Mauldy: Smart eh? Have money rolled up in the sock sure. Floyd: It’s a nice evening for it. Hey! Hey! What about becoming a teacher? That’s a dead end job right? Wit holidays! Mauldy: Fuck all money in that, all the stress. Floyd: This future remains open! Meanwhile, here at LoughFeg’s Lough Feg… Mauldy: Ah fuckin’ jungle! Woargh! Jurassic park! What’s going on? Huwaaa! Huwaaa! Lads with hands the size of shovels coming at ya, not a stitch on them! Have to hide on them. Amongst the weeds! Could get raped! (High voice) But he had a mickey like a wet towel! Ho! Huuaawaa! Sick. Floyd: The doobie brothers to the rescue. Mauldy: Where’s the sounds, where’s the sounds? Floyd: Floyd has some ‘Floyd! Got cool little speakers, look. Mauldy: Bose. That’s cool isn’t it? Floyd: Yeah, Animals, side 1. Cassette… Let’s do it… Mauldy: Aw, I love it! Fuckin’ love it! Get this into ya Gandalf! Come on!   Floyd: Aw yeah, hahahah, yeah… George: Bite the fist! Get it into yaaa! Go on the Mauldy! At that moment elsewhere, Norman Tash is moving molehills. Tash: Gentlemen! Gentlemen! Ace: Hi Mr Tash. Tash: Listen. Regarding the medal, I think I may have the answer. Ace: Oh yeah? Tash: Quid pro quo yes? Brian: That’s in a film isn’t it? Ace: Silence my lamb. Brian: Wha? Tash: I think you should perform an intervention on Floyd. It’s the only way to save him now. Believe me. Ace: That’s all very Masters of the Universe isn’t it? Brian: Floyd does look a bit like a Skeletor.  Tash: If you summon the courage to approach your friend, both of you, to forcefully make him see the error of his ways, to convince him to admit to his indiscretions and seek help… I really think he can- Ace: I am Ace, Prince of Cytheria, Defender of the idiots, at Castle Dumbskull. This one cringes; my fearful Bubbles. Brian: Hello. Tash: Em… Ace: Fabulous naked prowess was revealed to me the day I held aloft my meaty sword and said "By the power of Dumbskull, I have the power!” Brian: (Di-di-di-di! Etc) Ace: Bubbles came with a mighty ‘Asthma Attack’ and I became Intervention-Man, the most powerful man with a Master’s of the Universe. Brian: (Sneeze) Ace: Only three others share this secret: our friends Norman Tash, an inhaler bottle, and some sticky-backed plastic. Together we will end Castle Dumbskull’s evil possession of Skeletor. By the power of Dumbskull! Tash: ACE!!! Shut up! This is not the time to be sarcastic! I‘m aware of the cartoon… Ace: Floyd is hardly on death’s door though. A bit of a spliff and well, some other minor indulgences… Tash: He burnt down half a bloody school! Em, I mean, look you must trust me. And if you do this, I promise you, I will wade deep into Lough Feg and retrieve my medal and restore my honour and acceptance. Okay? Ace: It’s actually not very deep… Brian: Half a metre, it’s more of a pond really. Tash: Then I shall not be out of depth on this issue, correct? And you neither! Brian: Come on Ace, I told you, I’m worried about Floyd, he’s on a slippery slope.Ace: What do you know about- Tash: Accccceee. Ace: Fine! It’s a deal! Medal for an intervention… Brian: Well done Ace, Prince of Cytheria. I’m proud of you. Ace: Have you SEEN her new video? I couldn’t sleep. Look at my bags. Brian: Bulging. Tash: Now in no way is this like the Munich Agreement but I have to first go back to the hospital to remove some bandages as you can see… And also to call in on Wubba but after that I’m getting wet! Ace: Did you say Wubba? What happened to him? Tash: Seems he was at the Chiseltons. Brian: What? Tash: I don’t know the details and frankly I don’t want to. But his head is like a balloon I hear. Brian: Good enough for the fukka. He’s responsible for everything wrong at the moment. Floyd. Sinead! Everything! Tash: Bubbles, now is the time for a little benevolence. Brian: Benevil wha? I’ll bevel him with some violence alright, if he makes it out of hospital. I want to see him! Ace: Let’s find Floyd Bubbles, we’re not going to the hospital! Brian: But but- Ace: I said No! Bubbles: You’re like my father now. (Inhaler) You think you’re the great lad. Ace: Someone has to be my tubular bell. We’re going to action that plan! But first we have science in the new prefab if we can stumble through this jungle… UCLS III (Hogweed) is an Amplevoicepod ear-film production. A feature-length and full-foley aural feast. Welcome back to our U.C.L.S. friends! It’s year 3 at University College LoughFeg State. And it seems Floyd Frisbane has made a new friend and judging by the goings on last night at the main college building, he may find him too hot to handle! Todaytime has us with Accursis ‘Ace’ Byrne and Brian ‘Bubbles’ Waterbury, as they endure Saturday morning detention by planting seeds. Geography teacher Norman Tash is the hero of the hour. And he gets a medal for it! Science Professor Keith Chiselton meanwhile bristles with hardly concealed hatred for all of peoplekind. Come Monday morning, he’s at UCLS gates exchanging unpleasantries with UCLS janitor Richard Soupe. Professor Keith Chiselton: Loving father and comic obsessive. For his daughter Sinead, after her Year One online virginity auction, she’s studying to be a Doctor! Afterwards we go to LoughFeg’s Lough Feg where Accursis, Brian and Floyd gaze at their lint-filled navels. Dick harbours delusions of grandeur with powerful molestation as a UCLS teacher. While at Chiselton Manor, Sinead Chiselton is pumping out the sweat before large-lipped lampoonery leads Peter 'Wubba' O'Toole into launching himself under a wardrobe. Well, it's action-packed isn't it? And there's so much more in this 90-minute audio comedy adventure. Manna for the ears. Amplevoicepod: Podcasting done right.

In this episode I'm joined by Conservative Theologian Garrick Wright.  Mr. Wright voices his displeasure with the Episcopalian Church, arguing that the Church is morally corrupt and a tool for progressive politics.  We discuss the implications of the Episcopalians accepting LGBTQ and whether women should serve in the clergy?  You'll need thoughts and prayers to get through this podcast!  Thanks for listening (26 min)

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master’s University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy’s Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master’s University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy’s Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master’s University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy’s Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master’s University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy’s Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master’s University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy’s Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

Not everyone was convinced by the arguments of patriots during the American revolution. Among those who retained some degree of loyalty to the British crown were the majority of the clergy of the Episcopalian Church, as well as a smaller number of clergy from Congregational, Presbyterian and other protestant bodies. In this important new work, Gregg L. Frazer, professor of history and political science at The Master’s University, Santa Clarita, CA, surveys the arguments that loyalist clergy proposed. God Against the Revolution: The Loyalist Clergy’s Case Against the American Revolution (University Press of Kansas, 2018) is the first detailed account of this defeated intellectual tradition – a book that challenges many of our assumptions about the character and intention of the American revolution by putting debates about biblical interpretation at its heart. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016). Learn more about your ad choices. Visit megaphone.fm/adchoices

For 28 years, the Westboro Baptist church from Kansas have picketted and protested the Military, the Christians, and the Episcopalian Church among others. We wake up early to get a glimpse into what goes on during a Westboro Baptist Church Protest of the Episcopalian Churches in Austin Texas. 3 locations and protests in one day, 2 separate Episcopalian Churches and the last at the Episcopalian Convention at the Austin Convention Center. We talk to both sides and watch non-edited interviews and conversations. Free speech is important. Even if its used to spread the Lord's Word. We should never deem anything as "Hate" Speech.   https://www.emergencyexitpodcast.com/ https://www.facebook.com/emergencyexitpodcast https://www.twitter.com/emexpod  https://emergencyexit.podbean.com/ 

Learn about the Episcopalian Church and starting Coffee Shops from the Reverend Deborah Woolsey!

Luke and Gomer are back and very much hate 2016. Luke has irrational anger problems and Gomer just wants to play Minecraft. We also talk about the "Voice, but no Vote" issue of the Episcopalian Church within the Anglican Communion and the problem of Talking Head culture in the Church today.Support our Sponsor: CatholicMatch.com Faith-Focused Dating! 

Independence for All – Marriage Equality and What It Means For Our CountryThis week on State of Belief, Interfaith Alliance’s weekly radio show and podcast, host Rev. Welton Gaddy, celebrates the Supreme Court’s decision on marriage equality. The Rt. Reverend Gene Robinson, the first openly gay Bishop in the Episcopalian Church, and Rabbi Jack Moline, the Executive Director of Interfaith Alliance, will talk about their reactions to the Supreme Court’s decision and their predictions for the future. Also, Amy Kittelstrom, a professor at Sonoma State University, will share her thoughts on the relationship between religion and government. Finally, Welton addresses some extremist responses from different public figures in the wake of the Obergefell decision, proving that a battle has been won, but not the war. Predicting the Impact of the Recent Obergefell Decision Exactly two years ago, the Supreme Court ruled in two cases that dramatically expanded marriage rights in America, and paved the way for the rapid advance of marriage equality. Now, in Obergefell vs. Hodges, the Supreme Court has sealed the deal, declaring marriage to be a right that cannot be denied to same-sex couples across the nation. Rt. Reverend Gene Robinson, as the first openly gay man to be installed as a Bishop in the Episcopal Church, knows a little something about history-making moments in the struggle for LGBT equality. This week he’ll join Welton to talk about the long road to this moment, and how a contentious issue can instead be turned to help bring us together. LGBT Acceptance and Understanding: Rabbi Jack Moline Discusses the Importance of Interfaith Partnerships For Interfaith Alliance, a decision like the one in Obergefell v. Hodges is long overdue. Under Welton’s leadership, Interfaith Alliance worked with a diverse team of religious groups, coalitions, and parties to advance marriage equality. Rabbi Jack Moline, the organization’s current Executive Director, will speak about his experiences with other religious advocates leading up to this case and his reaction after the decision. Rabbi Moline will also share the role he believes this issue will play in the upcoming election as well as how Interfaith Alliance intends to continue to support LGBT rights – particularly as others try and coopt the language of religious liberty to undo this progress. An Honest Look at America’s True Religious History As we celebrate our nation’s birthday, one particular brand of Christianity continues to try to co-opt our history, alienating many more moderate people of faith in the process. After 15 years of exhaustive research, Amy Kittelstrom, a professor of Modern U.S. History and Transnational Intellectual Culture at Sonoma State University, delves deeper into the complex relationship between religion and our origins using texts from nineteenth-century thinkers. Yes, religion played quite a role in our nation’s founding – but a very different one than is being promoted by today’s revisionists. Her book is titled The Religion of Democracy: Seven Liberals and the American Moral Tradition. Finding a Comfortable Balance between Religion and Government is an Uphill Battle In the week since the Obergefell decision was handed down, many people throughout the country have rejoiced, and even many of those who may feel their religion is at odds with this decision have greeted it with respect. However, there are people and organizations that do not stand with the LGBT community and have vocalized their (hyperbolic) concerns about the downfall of the United States. In this final segment, Welton responds to several conservative leaders who want you to think the sky is falling.

Kellie Jones, Associate Professor, Columbia University, discusses St. Philip's Episcopalian Church.

31 Centre Street The congregation of St. Philip's has roots that reach back to 1704.

31 Centre Street The congregation of St. Philip’s has roots that reach back to 1704.

Kellie Jones, Associate Professor, Columbia University, discusses St. Philip's Episcopalian Church.