Podcasts about Godet

Alexandre Le Mer et la rédaction d'Europe 1 vous accompagnent chaque jour de la semaine dès les premières lueurs du soleil avec de l'information et de la convivialité. L'émission parfaite pour commencer la journée du bon pied, et s'informer.

Certains diront qu'il est encore trop tôt pour semer les petits pois en pleine terre et ils ont raison. Les graines ont besoin d'une température comprise entre 7 et 10°C pour germer et en ce moment les nuits sont encore fraîches. Mais si je vous en parle aujourd'hui, c'est qu'on peut anticiper le semis dans des godets.

John 14:6 Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through Me. 7 "If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him." 8 Philip said to Him, "Lord, show us the Father, and it is sufficient for us." 9 Jesus said to him, "Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, 'Show us the Father'? 10 "Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. 11 "Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. 12 ¶ "Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father. 13 "And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. 14 "If you ask anything in My name, I will do it.  Jesus is the way to God because He is the truth from God and the life from God. He is the truth because He embodies God's supreme revelation (1:18; 5:19; 8:29).John 1:18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him. He is the life because He contains and imparts divine life. Jesus is not merely One who has shown men the way; He is the way. It is His death, resurrection, and ascension that has made a way for men to spend eternity with God in heaven. He is not merely a way; He is the way. He is the one and only way that God has provided for men to obtain the forgiveness of their sins and the gift of eternal life. Lest anyone miss this point, Jesus says it again, in the plainest of words: “No one comes to the Father except through Me.” To know Jesus is to know the way to the Father, for He is the way. This was an exclusive claim to being the only way to heaven. John 10:9 "I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. Ac 4:12 "Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved." 1Ti 2:5 For there is one God and one Mediator between God and men, the Man Christ Jesus,  It is only because of Jesus Christ's work on the cross that anyone can enter heaven. Since He has come it is only through faith in the promise  of  God  that  His  cross  work  satisfied  the  Father  that  anyone experiences regeneration John 1:12; 3:16; 1John 2:2 And He Himself is the propitiation for our sins, and not for ours only but also for the whole world. Trust My person  4 "And where I go you know, and the way you know." Jesus could say that the Eleven knew the way to the place where He was going because He had revealed that faith in Him led to eternal life (3:14-15). This had been a major theme of His teaching throughout His ministry. However, they did not understand Him as they should have (v. 5). These four verses answered Peter's initial question about where Jesus was going (13:36).  5 Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?" 14:5     Thomas   voiced   the   disciples'   continuing   confusion   about   Jesus' destination.  Apparently the “Father's house” did not clearly identify heaven to them. Without a clear understanding of the final destination they could not be sure of the route there. Thomas' question was a request for an unambiguous explanation of Jesus' and their destination and how He and they would get there. Jesus has just told His disciples that He is going to “His Father's house” so that they can be with Him there. He then tells them that “they know the way where He is going” (verse 4). Thomas chooses to differ with His Master. He says, in effect, “Master, we don't know your destination, so how can we possibly know the way to get there?” But Thomas was wrong. They did know where Jesus was going. They had simply forgotten it, or at least put it out of their minds. Over and over again Jesus had told them that He had come from the Father in heaven, and that He was going to return there: “For I have come down from heaven not to do my own will but the will of the one who sent me” (6:38).  6 Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through Me. John 1:4, 17; 8:19, 32; 10:9; 11:25; Heb 9:8 This is the sixth of Jesus "I am" claims (cf. 6:48; 8:12; 10:9, 11; 11:25; 15:1). Jesus was summarizing and connecting many of the revelations about Himself that He had previously given the Eleven. It is an exclusive place – 1+1 always is two, phone company and dialing the right numbers in the right order, take the right medicine in the right doses at the right time. Jesus is the way to God because He is the truth from God and the life from God. He is the truth because He embodies God's supreme revelation (1:18; 5:19; 8:29). Joh 1:18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.  He is the life because He contains and imparts divine life (1:4; 5:26; 11:25; cf. 1 John Christ is “the Way” to the Father—“no man cometh unto the Father but by Me”; The "way" is slightly more dominant in view of Thomas' question and its position in relation to the "truth" and the "life." Jesus is not merely One who has shown men the way; He is the way. It is His death, resurrection, and ascension that has made a way for men to spend eternity with God in heaven. He is not merely a way; He is the way. He is the one and only way that God has provided for men to obtain the forgiveness of their sins and the gift of eternal life. Lest anyone miss this point, Jesus says it again, in the plainest of words: “No one comes to the Father except through Me.” To know Jesus is to know the way to the Father, for He is the way. Jesus was not saying that He was one way to God among many. He was not saying that He pointed the way to God either. He said that no one comes to God the Father but through faith in Himself. This was an exclusive claim to being the only way to heaven John 10:9 "I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. Ac 4:12 "Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved." 1Ti 2:5 For there is one God and one Mediator between God and men, the Man Christ Jesus,  It is only because of Jesus Christ's work on the cross that anyone can enter heaven. Since He has come it is only through faith in the promise  of  God  that  His  cross  work  satisfied  the  Father  that  anyone experiences regeneration 1:12; 3:16; 1Jo 2:2 And He Himself is the propitiation for our sins, and not for ours only but also for the whole world. Since He has come, rejection of God's revelation through Him results in eternal damnation (3:36). "He not only shows people the way (i.e., by revealing it), but he is the way (i.e., he redeems us). In this connection 'The truth' . . . will have saving significance. It will point to Jesus' utter dependability, but also to the saving truth of the gospel. Jesus is also the truth. He does, of course, teach the truth. His words are truth. But beyond this, He is the truth.  He is the “wisdom” of Proverbs chapter 8. All truth has its source in Him, as the Apostle Paul writes: “My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches of full assurance in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:2-3). 1Peter 1.3-4 He is all the truth that men need for salvation, life, and godliness. This is why Paul restricted his preaching to proclaiming Christ and Christ crucified. The “wisdom” which the false teachers taught was contrary to the truth which is in Jesus. It is this “truth” in Jesus which reveals God to men, which discloses the way to eternal life, which is the basis for sanctification, and which provides the content of the gospel. 1 John 5:20 (ESV) 20 And we know that the Son of God has come and has given us understanding, so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life Finally, Jesus is the life. We know that He has raised the dead to life. In John's Gospel, Jesus raised Lazarus from the dead, after he had been in the tomb four days! Jesus gives life, but this is because He is the source of life. He is the One who called heaven and earth (and the church) into existence (John 1:1-5; Colossians 1:15-20). To reject Him is to reject life and to choose death (see John 5:21-40; 6:33-63). Because He is the life, His life cannot be taken away from Him. He lays it down, just as He has authority to take it up again (John 10:17-18). 'The life' (see on 1:4) will likewise take its content from the gospel. Jesus is both life and the source of life to believers." “I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldest pursue; the truth which thou shouldest believe; the life which thou shouldest hope for” (Thomas à Kempis, “Imitation of Christ, iii” 56). [i] He had already said plainly that He would die and rise again at least three times (cf. Mark 8:31-32; 9:30-32; 10:32-34).   Nevertheless   the   disciples'   preconceptions   of   Messiah's ministry did not allow them to interpret His words literally. "We should not overlook the faith involved both in the utterance and in the acceptance of those words, spoken as they were on the eve of the crucifixion.'I am the Way,' said one who would shortly hang impotent on a cross. 'I am the Truth,' when the lies of evil people were about to enjoy a spectacular triumph. 'I am the Life,' when within a matter of hours his corpse would be placed in a tomb." Revelation of A new relationship Revelation of A new ministry Revelation of A new promise  7 "If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him." John 8:19 Rather, had learned to know, through my successive revelations of myself. Greek construction of from now on speaks of it as it had already been done, it was so certain that the Spirit would come and they would know Him and see Him spiritually that it is spoken of this way  To know Jesus is to know the Father (verse 7). The disciples have not known Jesus fully, but from the time of His glorification they will know Him and the Father. Indeed, Jesus can not only say that they have known the Father, but that they have seen the Father, in Him. To know by personal experience, Thomas and the rest had not really come to know Jesus, much as they loved him. [ii]  Because they had seen Jesus who is the Son of God, the Image of God, and is God (1:18). Hence God is like Jesus Christ. It is a bold and daring claim to deity. The only understandable idea of God is precisely what Jesus here says. God is like Christ.  8 Philip said to Him, "Lord, show us the Father, and it is sufficient for us." Show us Philip now speaks up, possibly hoping for a theophany (Ex. 33:18 Moses said, “Please show me your glory, certainly not grasping the idea of Jesus just expressed.  9 Jesus said to him, "Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, 'Show us the Father'? Safest thou (σὺ). Emphatic. Thou who didst say, “We have found him of whom Moses in the law and the prophets did write” (1:46). Omit and before how sayest thou. Joh 12:45; Col 1:15 He is the image of the invisible God, the firstborn over all creation. Heb 1:3 who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, Col 2:9 For in Him dwells all the fullness of the Godhead bodily; 2Co 4:4 whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them. Not modalism – Not the Father in creation, Son in salvation, Spirit in regeneration.  10 "Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Joh 5:19; 7:16; 8:28; 10:38; 12:49; 14:20; 17:21, 23  11 "Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. Joh 5:36; 10:38 Says it twice I am in the Father and the Father in Me The proof of the union of Jesus and His Father is threefold. They should believe Jesus (a) because of His character (I am in the Father [cf. v. 20] and … the Father is in Me); (b) because His words are the Father's (The words I say to you are not just My own (cf. 7:16; 12:49-50; 14:24); and (c) because the miracles reveal God's working through Him (the Father, living in Me … is doing His work… . believe on the evidence of the miracles themselves; cf. 5:36). One of the key elements in John's Gospel is the stress on the signs as gracious pointers to faith (cf. 5:36; 10:25, 38; 11:47; 12:37; 20:30-31).[iii] If you do not believe on the authority of my personal statement Believest thou not? Jesus had a right to expect greater faith from these men than from the blind man (9:35) or Martha (11:27). His words in 14:1 are clearly needed. This oneness with the Father Jesus had already stated (10:38) as shown by his “words” and his “works” Cf. 3:34; 5:19; 6:62. 12 ¶ "Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father. Mt 21:21; Mr 16:17; Lu 10:17 Not greater spiritual works in quality, but greater in quantity. Cf. Peter at Pentecost and Paul's mission tours. “ Peter in one sermon had 3,000 converts Greater works. Not more remarkable miracles, but referring to the wider work of the apostolic ministry under the dispensation of the Spirit. This work was of a higher nature than mere bodily cures. Godet truthfully says: “That which was done by St. Peter at Pentecost, by St. Paul all over the world that which is effected by an ordinary preacher, a single believer, by bringing the Spirit into the heart, could not be done by Jesus during His sojourn in this world.” Jesus' personal ministry in the flesh must be a local ministry. Only under the dispensation of the Spirit could it be universal. Ac 2:43 And fear came upon every soul: and many wonders and signs were done by the apostles. Ac 5:12 And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. 13 And of the rest dared  not join himself to them: but the people magnified them. 14 And believers were the more added to the Lord, multitudes both of men and women. 15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 16  There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one. 2Co 12:12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. Ro 15:18 For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient-- 19 in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ. Jesus' personal ministry in the flesh must be a local ministry. Only under the dispensation of the Spirit could it be universal.[iv]  13 "And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. Mt 7:7; 21:22; Mr 11:24; Lu 11:9; Joh 15:7,16; 16:23-24; Jas 1:5; 1Jo 3:22; 5:14 In my name. The first occurrence of the phrase. See on Matt. 28:19. Prayer is made in the name of Jesus, “if this name, Jesus Christ, the prayer in Christ's name must be consistent with Christ's character, Was Jesus saying that we have unlimited power over God in determining what He will or will not do for us if we simply pray in Jesus' name? Clearly not, for this would be out of accord with the rest of the scriptural witness. God is sovereign overall and subject to none. We are to pray in accordance with the will of God as exhibited in the life and teaching of Jesus. When we pray in that manner, surely it will be answered. To pray in Jesus' name is to pray in accord with Jesus' will and mission. Such a prayer request is far different from an idea of prayer as some type of shopping list handed to God that He is then bound to perform. Yet the enormous spiritual power that courses through the spiritual veins of the believer should not be underestimated in light of our involvement with the growing kingdom of God. The Holy Spirit empowers believers to do and to be all that Christ would have us to do and to be.  14 "If you ask anything in My name, I will do it.  15 ¶ "If you love Me, keep My commandments. Joh 14:21, 23; 15:10, 14; 1Jo 5:3 V 15-17 Packed into that paragraph are six remarkable facts centering about the person of this other Counselor: First, we learn that he will be a gift from the Father to true believers. I put it that way because our Lord identifies loving obedience as the mark of a true believer. A true believer is one who has been drawn to Christ by love and is ready to obey what he says. The second thing Jesus says is that this Spirit will be "another," a separate but similar Person to himself. The third fact Jesus announces is that the Spirit will be a continually abiding presence: He will be "with you forever." That means that the Spirit only comes once into our lives. He does not come again and again. He comes to abide, to dwell with us. The fourth fact is that the Spirit will be a revealer of truth. The fifth thing, Jesus says, is that this remarkable new resource is unavailable to the world. "The world cannot receive him because it neither sees him or knows him." The sixth fact Jesus discloses is that this will be a resource that is available from within. "You know him," he says to these disciples, "for he dwells with you, and will be in you." There is only one test of love that is valid and that is the test of obedience. This connection seems designed to teach that the proper temple for the indwelling Spirit of Jesus is a heart filled with that love to Him which lives actively for Him, and so this was the fitting preparation for the promised gift.[v] Jesus is the way to God because He is the truth from God and the life from God. He is the truth because He embodies God's supreme revelation (1:18; 5:19; 8:29).John 1:18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him. He is the life because He contains and imparts divine life. Jesus is not merely One who has shown men the way; He is the way. It is His death, resurrection, and ascension that has made a way for men to spend eternity with God in heaven. He is not merely a way; He is the way. He is the one and only way that God has provided for men to obtain the forgiveness of their sins and the gift of eternal life. Lest anyone miss this point, Jesus says it again, in the plainest of words: “No one comes to the Father except through Me.” To know Jesus is to know the way to the Father, for He is the way. This was an exclusive claim to being the only way to heaven. John 10:9 "I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.  John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today.  hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F https://www.paypal.com/fundraiser/110230052184687338/charity/145555   “And you shall know the truth, and the truth shall make you free.”  -John 8:32  The world is trying to solve earthly problems that can only be solved with heavenly solutions.   [i] Vincent, M. R. (2002). Word studies in the New Testament (Jn 14:6). Bellingham, WA: Logos Research Systems, Inc. [ii] Robertson, A. (1997). Word Pictures in the New Testament (Jn 14:7). Oak Harbor: Logos Research Systems. [iii] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Jn 14:10–11). Wheaton, IL: Victor Books. [iv] Vincent, M. R. (2002). Word studies in the New Testament (Jn 14:12). Bellingham, WA: Logos Research Systems, Inc. [v] Jamieson, R., Fausset, A. R., Fausset, A. R., Brown, D., & Brown, D. (1997). A commentary, critical and explanatory, on the Old and New Testaments (Jn 14:15). Oak Harbor, WA: Logos Research Systems, Inc.

Davos, capitale mondiale de l'économie pour cinq jours! Le WEF débute ce lundi, mais pas de grands débats, au programme. L'ouverture officielle, par la Présidente de la Confédération, Viola Amherdt n'est prévue que mardi. Comme chaque année, les invités de marque seront au rendez-vous: Volodymyr Zelenski, Emmanuel Macron, la présidente de la commission européenne ou encore le Premier ministre chinois sont attendus. Côté genevois, les conseillères d'Etat, Nathalie Fontanet et Delphine Bachmann feront le déplacement dans la station grisonne. Le consultant média, Stéphane Benoit-Godet, était invité de Béatrice Rul, à 7h30, sur Radio Lac.

1.Kor 13,13 Niemand betrüge sich selbst! Wenn jemand unter euch sich für weise hält in dieser Weltzeit, so werde er töricht, damit er weise werde! Denn die Weisheit dieser Welt ist Torheit vor Gott; (SCH2000) Kommentar von MacDonald (CLV) 3,18 Im christlichen Dienst gibt es, wie immer im christlichen Leben, die Gefahr des Selbstbetrugs. Vielleicht meinten einige derer, die nach Korinth als Lehrer gekommen waren, dass sie überragende Weisheit besäßen. Jeder, der eine übertriebene Vorstellung von seiner weltlichen Weisheit hat, muss lernen, dass er in den Augen der Welt zum Narren werden muss, damit er in Gottes Augen »weise werden« kann. Godet liefert an diesem Punkt eine sehr hilfreiche Umschreibung: Irgendjemand, ob Korinther oder nicht, mag sich bei seiner Verkündigung in euren Gemeinden die Rolle des Weisen oder den Ruf einen tiefgründigen Denkers anmaßen. Dabei soll er sich sicher sein, dass er keine echte Weisheit erlangen wird, bis er durch eine Krise geht, worin die menschliche Weisheit als Ursache seiner Aufgeblasenheit verschwindet. Danach empfängt er nur noch die Weisheit, die von oben ist. 3,19 »Die Weisheit dieser Welt ist Torheit bei Gott.« Der Mensch könnte durch Forschen Gott niemals finden, auch hätte menschliche Weisheit nie einen Heilsplan erdenken können, in dem Gott Mensch wird, um für schuldige, böse und rebellische Sünder zu sterben. Hiob 5,13 wird hier in Vers 19 zitiert, um zu zeigen, dass Gott über die angebliche Weisheit triumphiert, um seine Vorhaben zum Ziel zu bringen. Der Mensch mit all seiner Gelehrtheit kann die Pläne des Herrn nicht zum Scheitern bringen. Stattdessen zeigt Gott den Menschen oft, dass sie trotz ihrer Weltklugheit ausgesprochen arm und machtlos sind. .:: FRAGEN::. Schreib mir! bibelverse@christliche-gewohnheiten.de .:: ANKI ::. ankisrs.net .:: DER KOSTENLOSE VIDEOKURS ::.

Nouvelle émission de TGC ce soir, avec une émission spéciale pour l'accueil de la deuxième interview de la saison, avec… The post Titre : 22/11/2023 : Sport Angevin, Wembanyama et Interview de William Godet (président de l'ASCDC) first appeared on Radio Campus Angers.

Geoffrey Godet, CEO de Quadient, nous indique que sa société est une plateforme BtoB qui accompagne les entreprises dans la gestion de leurs actions commerciales assez critiques. Ainsi, le groupe possède trois domaines d'expertise : l'automatisation intelligente des communications, les solutions de gestion de colis et les solutions liées au courrier. De plus, Geoffrey Godet nous apprend que Quadient développe des plateformes, des logiciels et du cloud, qui sont distribués sous forme d'abonnement, afin d'aider les entreprises à optimiser leurs flux de trésorerie. Par ailleurs, au sein de la société, l'index hommes-femmes est de 37% et il existe de nombreux programmes visant à promouvoir les femmes dans l'entreprise.   

Es un desafío. Es algo global, es una generación en la que todo se cuestiona. Las nuevas generaciones se cuestionan el modelo de economía, el modelo político, se cuestionan las instituciones milenarias como la familia, el matrimonio; y la religión no queda afuera del debate, no queda afuera de la discusión.  Es un gran desafío hablar a personas que están sedientas de algo nuevo. Durante siglos, el mundo estuvo encerrado en ideas que muchas veces eran impuestas y hoy, gracias a la libertad de expresión y de conocimiento son cuestionadas. Es un desafío tanto para los líderes espirituales judíos como de otras religiones, traer valor a este mundo. (Rabino Max Godet - icm.org.uy) En este episodio estoy junto a MAX GODET ( Nació en Brasil y con formación de más de diez años en seminarios rabínicos de Israel y Estados Unidos. Complemento su formación rabínica con estudios académicos de psicología especializado en la corriente cognitiva.  Desde hace más de 15 años se dedica también al estudio de la Kabbalah (una tradición mística judía) y su relación con las neurociencias aplicadas a la vida moderna. INSTAGRAM @gustavotorrespodcast @max_godet --- Send in a voice message: https://podcasters.spotify.com/pod/show/gustavo-torres58/message

John 11:16 Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him." 17 So when Jesus came, He found that he had already been in the tomb four days.18 Now Bethany was near Jerusalem, about two miles away. 19 And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house. 21 Then Martha said to Jesus, "Lord, if You had been here, my brother would not have died.  22 "But even now I know that whatever You ask of God, God will give You."  23 Jesus said to her, "Your brother will rise again." 24 Martha said to Him, "I know that he will rise again in the resurrection at the last day." 25 Jesus said to her, "I am the resurrection and the life. He who believes in Me, though he may die, he shall live. 26 "And whoever lives and believes in Me shall never die. Do you believe this?" 16 Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him." I believe this is a declaration of strong devotion to Jesus. He did not understand that the death that Jesus would die was a death that His disciples could not participate in with Him (cf. 1:29, 36). Nevertheless he spoke better than he knew. John probably recorded his exhortation because it was a call to disciples to take up their cross and follow Jesus (cf. 12:25; Mark 8:34; 2 Cor. 4:10). This whole Gospel is built around revelations of the glory of God in Jesus. And what we saw last week is this new emphasis that this is the way Jesus loves us. He does not mainly love us in this life by sparing us suffering and death. He mainly loves us by showing us and giving us himself and his glory. God loves us mainly by giving us himself and all that he is for us in Jesus. Jesus loves us mainly by giving us himself and all that God is for us in him. Don't measure the love of God for you by how much health, wealth, and comfort he brings into your life. If that were the measure of God's love, then he hated the apostle Paul. Measure God's love for you by how much of himself he shows you. How much of himself he gives you to know and enjoy. Ps 71:8 Let my mouth be filled with Your praise And with Your glory all the day.  17 So when Jesus came, He found that he had already been in the tomb four days. Died the day the messenger came to see Jesus  18 Now Bethany was near Jerusalem, about two miles away.  19 And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother. Martha and Mary must be mystified as to why Jesus is taking so long to get back to Bethany—if not to cure Lazarus, then at least to comfort them.  20 Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house.  21 Then Martha said to Jesus, "Lord, if You had been here, my brother would not have died. three times in our text we read, “If only You (or “He”) had been here Why do you call that half faith?" Because she only believed, He could help Lazarus when he was sick not when he was dead. That's why it's only half faith. She had confidence in Christ, yet she limited His power. She believed that, nothing could kill her brother when Jesus was there but that once her brother died even Jesus couldn't change that. In your mind, doubt, you know, and fear and anxiety and terror. You trust God, don't you, when everything is going good? Sure. The Lord provides, isn't He wonderful, He provides. When you really have to trust God, then you find out the measurement of your faith. Sure, it would have been all right if he was just ill, but now ... oh no, it's too much for you, Lord.   22 "But even now I know that whatever You ask of God, God will give You." She has doubt but she's not about to let go of all her faith. Martha turns out to be a pretty good theologian. She was dead center in that verse. I know that even now whatever Thou will ask of God, God will give it to Thee. That's exactly what Jesus had said all through His ministry, right? Everything I do I do by the will of the Father. Didn't He say that? He said that so many times. Listen, Martha knew who He was. And Martha even understood His relationship to God. She knew. Why Jesus had spent times in their home. They knew who He was. They knew His claims. And she says, "I know," how does she know? "Because You said it so many times, Lord, that whatever You ask the Father He gives You." She understands something of the relationship between the Father and the Son. Down in verse 27 she says, "I know You're the Son of God." She understood the relation between the Son and the Father. She knew that. She believed it. The other is the word, which is used here, and it is not to ask on an equal basis, it is the word aitĕōmeans "an inferior asking a superior." Mary was acknowledging by using the word aitĕō? She is acknowledging the humiliation of Christ. Listen, she was a theologian. She had it all down. She said to Him, "You have to ask the Father, I know, You said that." You say, "Well, if He was equal to God, why did He have to ask the Father?" Because Christ voluntarily made Himself, the Bible says, a little lower than the angels even. You say, "Well, what is this thing about calling Jesus the Son and God the Father, and how come Jesus has to ask the Father?" Don't you understand that when Jesus was in glory before He came to the world He was face to face with God and equal with God, John 17? You know that? But when Jesus came to this earth, Philippians 2, He gave up the exercise of all of His attributes and limited them to the Father's will. In other words, He still had all of His power but He only used it in the framework of the predetermined plan of God and Himself in heaven before He came. But she's emphasizing His humanity because, after all, as a person to her He appeared to be a person and was in His humility. 23 Jesus said to her, "Your brother will rise again."  24 Martha said to Him, "I know that he will rise again in the resurrection at the last day." But in Martha's case, she seems to have too little faith in what Jesus can do at the moment, while she has greater faith in what He can do in the distant future. But run into a problem today and it's "OH, OH Martha knew more than most Jews knew. They didn't understand that. Martha was pretty good on the Old Testament. Maybe she had read Psalm 16, I'll read it to you, don't look it up. Listen, "Therefore my heart is glad and my glory rejoices, my flesh also shall rest in hope," why? "For Thou will not leave my soul in Sheol, neither wilt 'Thou permit thine holy one to see corruption. Thou wilt show me the path of life, in Thy presence is fullness of joy, at Thy right hand are pleasures forever more." That's resurrection, isn't it? And maybe she remembered old Job back there who expressed the same kind of thing in the nineteenth chapter, twenty-fifth verse, "For I know that my Redeemer lives and that He shall stand at the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God whom I shall see for myself.' Now Martha knew the theology of resurrection. So she says, "Lord, I know that he's going to rise at the last day. If you can trust God over there, you can trust Him here. If His power is going to be exhibited there, it's the same power right here. And it's very easy to postpone all our belief in the power of God to some nebulous future when we don't even identify with it and very easy to doubt it today ... and needless Do you realize that God still has the wonderful task of raising the Old Testament saints who have been dead for thousands of years? Their souls are with the Lord, their bodies He's going to raise some day at the end of the Tribulation, did you know that? And they've been dead a long, long time. If He can handle that, friends, a four-day corruption is a small detail. It's interesting to look at Martha's faith from that angle.  25 Jesus said to her, "I am the resurrection and the life. He who believes in Me, though he may die, he shall live. David said in Ps 30:3 O LORD, You brought my soul up from the grave; You have kept me alive, that I should not go down to the pit. He does not say, I raise the dead; I perform the resurrection, but I am the resurrection. In His own person, representing humanity, He exhibits man as immortal, but immortal only through union with Him. He is saying, "It is immaterial whether you're talking about past, present, future. There is no time involved. I am resurrection and life." You see, she's saying, "It's wonderful, Lord, I know in the future ... He's saying, "Right here, Martha, see, Me. I am resurrection, not I will resurrect, I am resurrection." What a tremendous statement. She's got it all off in the future and He says it's here right in front of you, Martha. It's Me and it doesn't matter when, I am resurrection and I'll resurrect whenever I design to resurrect. And He will. And He has. And so, He says I am. "I am" is the name of God, isn't it? Here is the revelation, this is it. Christ says I am resurrection and the life. Isn't that what we wanted to hear, friends? Isn't that the message the world wants to hear? Who cheated death and did he make a way for me to cheat it? There's the message. I am resurrection and life. And it's not a belief in a theology; it's a belief in a person, isn't it? Martha's thinking about an event. Jesus says no, look at Me a person, see. Salvation doesn't come in a system, friends, and it doesn't come in a religion and it doesn't come in a code, it comes in a living person, Jesus Christ who is resurrection and life. You will not have victory over death by going to church. You will not have victory over death by thinking religious thoughts. You will not have victory over death by doing good works. The resurrection and the life is an "I am Jesus Christ." And so Jesus is the full blessed life of God. He is the resurrection at any time in history: past, present, future ... an unconditional statement that knows no time bounds. The life. The life is the larger and inclusive idea. Resurrection is involved in life as an incident developed by the temporary and apparent triumph of death. All true life is in Christ. In Him is lodged everything that is essential to life, in its origin, its maintenance, and its consummation, and all this is conveyed to the believer in his union with Him. This life is not affected by death. “Every believer is in reality and forever sheltered from death. To die with full light, in the clear certainty of the life which is in Jesus, to die only to continue to live to Him, is no longer that fact which human language designates by the name of death. It is as though Jesus had said: In me death is certain to live, and the living is certain never to die” (Godet).  26 "And whoever lives and believes in Me shall never die. Do you believe this?" You say, "What is faith?" Faith is believing, that's right. At the end of verse 26, what are those three words? "Believest thou this," that's the invitation, that's our invitation. Do you believe it? Believe that, that's all He asks. Faith, that's it. And once you believe, death is abolished totally. Then with the Apostle Paul, you can say this, and I like it because what he's doing is standing there mocking death. First Corinthians 15, "0 death, where is thy sting? Did you get it? "Ah grave, where's your victory?" See. He's mocking it. The sting of death is sin. The strength of sin is the law. But thanks be to God...what? ... Who gives us the victory. Hey death, where is your sting? I like that. Big deal, death. Go ahead, get me and see what happens. Instant glorification. What does it mean to believe God? It means to say, "God, I accept what You have to say and I'm going to just flop on it, it better hold." Just trust, that's what believing is. It's commitment; throw your whole self on God.      Mark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul?  John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today.  hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F https://www.paypal.com/fundraiser/110230052184687338/charity/145555  The world is trying to solve earthly problems that can only be solved with heavenly solutions.

L'alcool pour vaincre ses angoisses et combattre sa timidité  Bernard était un jeune adolescent rebelle, timide et angoissé. Il grandit dans un contexte familial qui pose sur lui des attentes démesurées pour son âge.  Il découvre le cannabis vers ses 15 ans et fume rapidement des joints tous les jours.  Vers ses 18 ans, l'herbe lui provoque de la paranoïa et rend ses interactions sociales compliquées.  Un jour, il se rend à une soirée et il n'a plus d'herbe sur lui. Il est terrorisé à l'idée d'en manquer et de passer une mauvaise soirée.  Sauf que ce soir-là… → Il fait la rencontre de l'alcool.  “Oh mais t'es trop sympa toi quand t'as bu” Non seulement l'alcool fait disparaître ses angoisses et sa timidité.  Mais en plus, ses potes découvrent un nouveau Bernard.  Avant, c'était un mec plutôt calme et réservé.  Maintenant, sous alcool, Bernard est le pote parfait. L'alcool règle ses problèmes et lui permet d'exister.  Il s'en sert comme lubrifiant social.  À l'arrivée à l'université, il se met à boire tous les jours.  Toujours le dernier debout  Pendant ses études, chaque jour, Bernard cherche des partenaires pour faire la fête.   Il a tout le temps envie de sortir boire un verre.  Lorsqu'il ne trouve personne, il sort quand même s'acheter des bières pour les boire seul chez lui.  En sortie, lorsque tout le monde est à bout, il ne veut jamais que cela s'arrête.  Il craint la descente et le retour à la réalité. Benzo, Rechute et Cure de désintoxication À la naissance de sa fille, il réalise un sevrage au Valium et tient 3 années sans boire.  Mais un jour, son angoisse refait surface et il demande à son médecin généraliste de lui prescrire des anxiolytiques pendant quelques semaines.  Ensuite, il arrête de prendre ses médicaments mais il sent bien qu'il a toujours besoin de quelque chose.  Il ne veut pas recommencer à boire donc il commence à consommer des bières sans alcool.  Sauf cela réveille de vieux réflexes du passé.  Il n'a pas conscience qu'en fait il souffre d'un sevrage de benzodiazépines. Et il fait une rechute massive.  Il reprend l'alcool à des doses journalières jamais bues auparavant : 1 bouteille de whiskey la matinée pour calmer le manque  1 cubi de vin pour maintenir son état le reste de la journée et des bières spéciales pour camoufler son haleine alcoolisée En décembre 2017, il ingère 42 unités d'alcool par jour. Soit l'équivalent de 42 bières à 5% par jour.  En juin 2018, il entre dans sa 4e cure, celle qui fera toute la différence et qui lui permettra de passer un cap conséquent dans son rétablissement.  À l'heure à laquelle on enregistre l'épisode, Bernard est abstinent de toute substance depuis 5 ans

The Corinthians were living lavished lives with a passable faith while Paul and his companions suffered greatly for the faith. Godet captures the weight of what Paul was expressing to the Corinthians: “It was not time for the Corinthians to be self-complacent and boasting, while the church was on the throne and the apostles were under the sword.”

Partir dans le secteur privé après un master en Neurosciences ? C'est ce qu'Hélia a choisi de faire après avoir obtenu son Master à Lyon. Elle nous explique en quoi consiste son métier d'ingénieur qualité dans une entreprise mais témoigne également à propos de son séjour à l'étranger lors de ces études. Nous avons discuté de son rôle au sein de l'entreprise mais également de ce que peut faire un laboratoire privé, de ces missions, de sa contribution à la recherche scientifique ou encore des bonnes pratiques en laboratoire.En voix off, Hélia m'a également suggéré une BD qui pourrait peut-être t'intéresser : Infinix et quantix qui porte sur la vulgarisation scientifique. Je te laisse donc découvrir ce domaine que je ne connaissais pas beaucoup et si tu as des questions, voici les liens pour nous retrouver : Pour retrouver Hélia GODET : https://www.linkedin.com/in/helia-godet/Pour me retrouver : Linkedin :https://www.linkedin.com/in/perrine-burdeyron-67333214a/instagram : https://www.instagram.com/basiology/Jingle tiré du son EnergyMinning par le groupe BlueBerrytree Thématiques abordées : Recherche privé – ingénieur qualité – Séjour à l'étranger Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

 SAMEDI 08 AVRIL 2023 David Reynaud - Domaine Les Bruyères (Vallée du Rhône)  Cela fait plus de 5 générations que les membres de la famille Reynaud se succèdent au Domaine Les Bruyères. Situé en plein cœur de l'Appellation Crozes Hermitage, le domaine s'étend sur 30 hectares de vignes certifié Agriculture Biologique et Biodynamique. C'est aujourd'hui David qui est à la tête du domaine familial avec pour ambition de produire de grands vins en travaillant dans la plus grande harmonie avec la nature. Le cépage Syrah occupe une place prépondérante sur le Domaine (environ 87%) puisqu'il est l'âme de l'Appellation Crozes Hermitage. David travaille également avec d'autres cépages tels que le Merlot et le Viognier pour ses cuvées de vins de Pays ou encore la Marsanne et la Roussane.   Maxime Godet - Cognac Godet (La Rochelle)  Fondée en 1782, la maison de Cognac Godet, c'est avant tout l'histoire de trois frères et d'un père qui font vivre un héritage de 4 siècles à La Rochelle, point de convergence entre leurs deux passions : la Mer et le Cognac. Cela fait aujourd'hui plus de 15 générations que la Maison familiale Godet façonne des eaux-de-vie d'Uni Blanc, de Folle Blanche, de Montils et de Colombard.   

As we move into Chapter four we will see John show us another side of Jesus.  So far He has pursued his disciples and been pursued by Nicodemus, a supposedly very righteous and influential man, now He will make sure He will have a divine appointment with this very unrighteous and shunned woman of Samaria.  Just as Nicodemus did not understand what Jesus was trying to tell him, this woman will not get it either.  It is amazing how simple the Gospel is, that a little child can understand and believe, yet a grown man or woman with great intelligence will not and cannot understand it.  Have you come to that place yet where you believe?  I hope so, if not by the time this message is over I pray you will understand the truth and truly believe Jesus is the Christ, God in human flesh and ask Him to forgive you and save you. It was, more than anything else, the glory of the land of Israel, that it was Emmanuel's land Isa 8:8 He will pass through Judah, He will overflow and pass over, He will reach up to the neck; And the stretching out of his wings Will fill the breadth of Your land, O Immanuel., not only the place of his birth, but the scene of his preaching and miracles. This land in our Savior's time was divided into three parts: Judea in the south, Galilee in the north, and Samaria lying between them. Now, in this chapter, we have Christ in each of these three parts of that land. 1 When therefore the LORD knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 1Co 1:17 For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect. [Jesus made and baptized] It is Christ's prerogative to make disciples, first to bring them to his foot, and then to form and fashion them to his will. These seem to be quoted as the very words which were brought to the Pharisees; and, from our Lord's conduct after this information, we may take it for granted that they were so irritated that they were determined to find an occasion to take his life; in consequence of which, leaving Judea, he withdrew into Galilee. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison. and hence they supposed they had a right to inquire into the conduct of both John and our Lord. They had on a former occasion sent to inquire of John to know by what authority he had introduced such a rite into the religion of the Jewish people. Though he feared not death and did not shrink from suffering, yet he did not needlessly throw himself into danger or provoke opposition 2 (Though Jesus himself baptized not, but his disciples,) sent to baptize with the Holy Spirit, means that it was not the habit of Jesus. This is the last mention of baptism under the direction of Jesus till the Great Commission (Mt 28:19). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service. 3 He left Judaea, and departed again into Galilee. Each time hereafter that Jesus appears in Jerusalem and Judea before the last visit there is an open breach with the Pharisees who attack him (Joh 5:1-47; 7:14-10:21,22-42; 11:17-53). 4 And he must needs go through Samaria.   Lu 2:49 And He said to them, "Why did you seek Me? Did you not know that I must be about My Father's business?" Or, it was necessary for him to pass through Samaria; for this plain reason, and no other, it was the only proper road. Samaria lay northward of Judea, and between the great sea, Galilee and Jordan, and therefore there was no going from Galilee to Jerusalem but through this province. From Jerusalem to Galilee, through Samaria, according to Josephus, was three day's journey. The direct and usual way was to pass through Samaria. Joseph was directed by God to go to Galilee, a place of safety. 5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. The Jews, regarded Samaritans as the most abominable of mankind. So He came by going through Samaria to a city of Samaria.  Now Samaria originally was the name of the capital city of the northern kingdom.  When the kingdoms split after Solomon—Solomon was the last king of the unified kingdom (Saul, David, Solomon, and from Solomon's sons)—the kingdom split, ten tribes went north, two stayed south. The south became known as Judah.  The north as Israel. That's historic. When the kingdom was established independently in the north, Omri, who was one of the kings of the north...and by the way, all of them were evil, all of them were wicked, all of them were unrighteous, there was never a good king in the north. But Omri, according to 1 Kings 16, identified Samaria as the capital city.  Well, it didn't take long for the word Samaria to extend from the capital city to the whole region, so it all became known as Samaria. [A city called Sychar] This city was anciently called Shechem. It seems to have been situated on the foot of Mount Garazim, in the province of Samaria, on which the temple of the Samaritans was built. After the ruin of Samaria by Salmanezer, Sychar, or Sheckem, became the capital of the Samaritans. This place is remarkable in the Scriptures; 1. As being that where Abram first stopped on his coming from Haran to Canaan. 2. Where God first appeared to that patriarch and promised to give the land to his seed. 3. The place where Abram first built an altar to the Lord and called upon his name. . It was at this place that Joshua assembled the people before his death, and here they renewed their covenant with the Lord, Joshua chapter 24. After the death of Gideon it became a place of idolatrous worship, the people worshipping Baal-berith, One of the names of the city was Neapolis. Now it is the first place where the gospel is preached out of the commonwealth of Israel; so Dr. Lightfoot observes; as also that the valley of Achor, which was given for a door of hope, hope to the poor Gentiles, ran along by this city, Ho 2:15 So we read there that He came to this place, a city in Samaria called Sychar.  Probably modern Askar, still around, and located on the slope of Mount Ebal, opposite Mount Gerizim.  Do you remember Ebal and Gerizim from Deuteronomy 28?  The mountains of cursing and blessing where God warned the people, “If they obeyed they'd be blessed, if they didn't, they'd be cursed?”  That area.  Now not just near this village, and by the way, the best estimate would be that if you started in Bethany, maybe He was staying with the family of Mary, Martha, and Lazarus, we don't know. But let's assume Bethany, which is right by Jerusalem, somewhere in that area.  It's about a twenty-mile hike and when I say hike, I don't mean it's a flat walk, I mean it's an exerting kind of hike, up and down and up and down and a rigorous walk, 20 miles would take it to where the modern town of Askar is, if that's close to where Sychar is—a twenty-mile walk that day. [That Jacob gave to his son Joseph] Jacob had bought this field from the children of Hamor, the father of Schehem, for a hundred pieces of money. Joh 4:1b1a) Here lay Jacob's ground, the parcel of ground which Jacob gave to his son Joseph, whose bones were buried in it, Ge 48:22; Jos 24:32. Probably this is mentioned to intimate that Christ, when he reposed himself hard by here, took occasion from the ground which Jacob gave Joseph to meditate on the good report which the elders by faith obtained. In faith Jacob said take my bones back 6 Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. a state of weariness. The verb means to toil excessively (Lu 5:5). John emphasizes the human emotions of Jesus (Joh 1:14; 11:3,33,35,38,41; 12:27; 13:21; 19:28). So Jesus goes the twenty miles and He arrives near Sychar, and some suggest that Jacob's well (It was called that because Jacob's bones were buried nearby)—they know where that is today. It was probably between a half a mile and a mile away from the village of Sychar.  Askar is about a half a mile or so away. He arrives at that place and we read this: “Jesus being wearied from His journey was sitting thus.” What does “thus” mean?  Wearied, in a wearied condition; He sat in a slumped, wearied condition by the well. It was about the sixth hour.  The day began at dawn, which means it began say around 6 A.M. and sixth hour puts it at noon.  It is high noon; it is the middle of the day. The sun is at its peak and He has walked 20 miles, a rigorous, rigorous walk that morning.  And He's exhausted.  The word “wearied,” kopiao, means to be to the point of sweat and exhaustion.  It's an extreme condition.  He is worn out.  He is spent.  And at noon, under the blazing sun, He sits down on the edge of the well. Even though Jesus was the eternal Word, He became fully man and shared the fatigue and thirst that all travelers experience (cf. Heb. 4:15-16). The stage is set for this amazing encounter that is about to happen.  And again there you see the humanity of Jesus, don't you?  You see His humanity.  He understands all that we suffer as men and women because He was one of us. He knew what it was to be weary, to be thirsty, to be worn out, to be exhausted, which contributes to Him being a sympathetic high priest who learned from His own experiences how to sympathize with us.  That kind of thing brings shame on those who say that only the Virgin Mary or the saints can sympathize with us.  Jesus walked in our flesh.  He understands even our physical weariness. And there He is by the well. [Jacob's well] Cutting wells or pools for public use rendered a man famous, so this well was named after Jacob because he had digged it, and it was for public use. The well stands about a third of an hour walk from the present city of Neapolis and may be seen today. The word John uses here is pege, rather than the usual Frear. “On the difference between the two Loyd comments: ‘A spring is a God-given thing. God creates the spring; man only digs the well.' It is a curiosity that such a deep well should have been dug in a country where there are many springs. (Godet says that there are as many as eighty springs in the region.) The well must originally have been well over a hundred feet deep, so that digging and lining it was no small task. This has been worked into an argument that the well really was dug by Jacob. Only ‘a stranger in the land' would have gone to all the trouble to construct such a well in a land as plentifully endowed with springs! Many commentators give the depth of the well as about seventy-five feet, but according to Hendriksen a great deal of debris has been cleaned out and the well restored to its original depth.” Morris, p. 257, fn. 20. [1] Time does not permit an extensive exploration of the “well motif” in Genesis, but it has been noted elsewhere. Many of the important events in Genesis took place at a well. It was at a well that Abraham's servant found a wife for Isaac (see Genesis 24). It was also at a well that Jacob first met Rachel (Genesis 29). A spring plays a vital role in the survival of Hagar and her son, Ishmael (Genesis 16). [The sixth hour] About twelve o'clock. The time is noted here; 1. To account for Christ's fatigue - he had already travelled several hours, 2. To account for his thirst - the sun had by this time waxed hot. 3. To account for the disciples going to buy food because it was the normal time of dinner among the Jews. 7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. A polite request. Three things about this woman seem to put her at a distinct disadvantage. First, she is a Samaritan. Second, she is guilty of sexual immorality, and third, she is a woman. We have already commented about the way the Jews felt toward the Samaritans. We are not left in doubt as to how the Pharisees would have dealt with such a woman: [There cometh a woman of Samaria to draw water] This was the normal employment of women, as we see in different parts of the sacred writings. The Jews say that those who wished to get wives went to the wells where young women were accustomed to come and draw water; and it is supposed that women of ill fame frequented such places also. Joh 4:1. 8 (For his disciples were gone away unto the city to buy meat.) Drawing water was women's work.  Men worked in the field and did the hard work; women drew the water. That's supported by all kinds of historical data.  They did it every day.  They did it every day because they needed water every day.  Water was scarce in that part of the world, as you know.  Wells were visited every day. That was a common meeting place for the women who came to draw water. What is fascinating is that they came at dusk, typically. They came when the day had cooled down in the evening.  Why is she coming at noon?  Why is she there at twelve?  Well, we can't be certain about it, but it would be a reasonable thing to assume that this woman was a woman in town who had a very bad reputation—five husbands and living in adultery.  And oh, by the way, the Samaritan religion was based upon an understanding of the Pentateuch which contains the Ten Commandments and a whole lot of other things that have to do with marriage and divorce and adultery, the five books of Moses.  This is a scarlet woman.  She would normally come at dusk if she was like other women, but if she was a woman of shame, maybe she came at noon because she knows nobody else is going to be there. And maybe she's avoiding the confrontation and the stigma that she bears.  And why this well?  Because there's some information historically that there were wells closer to Sychar. Why go this far?  Why pass other wells?  And the answer might be the same, that she avoided the very convenient places in the normal time of day to avoid the scorn of other women that she would have to face.  She is not a respectable person. Consequently by all expectations, she is not a woman worthy of attention from the Son of God.  She is not a woman who is elevated. This is condescension.  And how does He begin?  He takes the initiative.  He says to her, “Give Me a drink.  J.C. Ryle says, “This is a gracious act of spiritual aggression on the sinner.”  We don't think about aggression in terms of evangelism, but we should.  It's a shocking thing, really, very shocking.  Not so much in our culture, obviously, but in that culture it's a shocking thing for Him to do because men don't speak with women in public. That's a breach of religious etiquette.  And especially rabbis don't speak to women in public.  In fact, I remember reading years ago, a group of Pharisees and rabbis who were called the bruised and bleeding Pharisees and the reason they were bruised and bleeding was because every time they saw a woman they closed their eyes and they kept running into buildings.  Jewish men didn't talk to women.  Do you know that Jewish rabbis were not supposed to talk to the women of their own family in public. Whatever might be thought of the propriety of asking for a drink …, no Rabbi would have carried on a conversation with a woman. One of their sayings ran: ‘A man shall not be alone with a woman in an inn, not even with his sister or his daughter, on account of what men may think. A man shall not talk with a woman in the street, not even with his own wife, and especially not with another woman, on account of what men may say.'” Morris, p. 274, citing SBk, II, p. 438. So here Jesus, a rabbi, a Jewish man, not only talks to a woman, but He talks to a woman who is an outcast, despised woman, who is a half-breed pagan and worse than that, she is by every measure a well-known adulteress who probably has been an adulteress for a long, long time, hence so many divorces.  'Cause if you look into the Law of Moses in the Old Testament, you will find that Moses did grant a divorce, but a divorce, as we know—because Jesus repeated it—for immorality.  This is an immoral woman.  It's a shocking breach of everything Jewish for Him to say to this woman, “Give Me a drink.”  And somebody might say, “Well, why doesn't He have the disciples get Him a drink?”  Well, can't because verse 8 says they had gone away into the city to buy food; so He's there alone.  Why is He there alone?  Well, because they needed food.  How many disciples does it take to get food?  All of them?  No, but dismissing them was beneficial to the conversation, let's put it that way.  He wanted to be alone with the woman. Joh 4:8 For His disciples had gone away into the city to buy food. Without them there to get Him a drink, and without any instrument to get a drink, He says to the woman, “Give Me a drink.”  It's just absolutely shocking.  And by the way, just a footnote, Jesus never did a miracle to quench His own thirst, satisfy His own hunger, or provide anything for Himself, never.  There's no record in all four gospels that Jesus ever did any miracle to feed Himself, provide for Himself, and thus He honored work, and He honored effort, and He honored care, and He honored sacrifice, and He honored giving and all the things that we do in life to sustain ourselves.  This was also part of His commitment to humanity.  We get what we need through either our own work, and our own effort, or somebody else's work and somebody else's effort.  He didn't do those kinds of miracles that would supply His own wants. A Jewish Rabbi would rather go thirsty than violate these proprieties. Strict Jews would not have purchased food from Samaritans as Jesus' disciples were attempting to do 9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. Here is another empty waterpot that I believe symbolizes the empty religion that man seeks for himself Notice that in the verses that follow, Jesus does not answer this question. It is the gospel which changes all this: Galatians 3:26-29- 26 For in Christ Jesus you are all sons of God through faith. 27 For all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for all of you are one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham's descendants, heirs according to the promise  [That thou, being a Jew] Possibly the inhabitants of Judea distinguished themselves from those of Samaria by some peculiar mode of dress; and by this the Samaritan woman might have known Christ; but it is likely that our Lord spoke the Galilean dialect. [The Jews have no dealings with the Samaritans] The woman's question appears to have ended with the words, "Of Samaria" and the subsequent phrase are the words of the evangelist to explain the reason for the woman's question. It certainly surprised her when He asked for a drink of water. She surmised that He was a Jewish rabbi, and perhaps she tried to “read between the lines” to find another meaning to His request. What was He really seeking?[i] Of course, our Lord's request was simply a way to open the conversation and share with her the truth about “living water.” [ii] The hatred which existed between these two nations is well known. [The middle kingdom was taken captive by the Assyrians, who then repopulated the area with non-Jews (see 2 Kings 17), and to the Jews, who so prized racial and religious purity, the Samaritans were at best a people of suspect pedigree who practiced a corrupt religion. Perhaps she was surprised that Jesus would drink out of her water pot. That he should ask this kindness; for it was the pride of the Jews that they would endure any hardship rather than be beholden to a Samaritan. 2. She wonders that he should expect to receive this kindness from her that was a Samaritan: Christ takes this occasion to instruct her in divine things: John adds, “The Jews have no dealings with the Samaritans.”  They don't use the same utensils.  The Jews “do not use dishes Samaritans have used.” A Rabbinic law of A.D. 66 stated that Samaritan women were considered as continually menstruating and thus unclean. Therefore a Jew who drank from a Samaritan woman's vessel would become ceremonially unclean.[iii] In fact, the Jews in John 8:48 said, “Do we not say rightly that You are a Samaritan and have a demon?”  That's what they said to Jesus.  You're nothing; that was one of their descriptions.  “You're a demon-possessed Samaritan.”  Terrible scorn for the Samaritans. Now again, you go back to 722 B.C., Assyria captures the northern kingdom. Transports everybody out.  You can read the story yourself in 2 Kings 17.  Takes everybody into captivity, leaves a few people there, a few of the Jews from the ten tribes, and into the district come Babylonians, people from Cuthah, Avva, Hamath, Sepharvaim. They're even listed in that chapter of 2 Kings.  They come in, they intermingle, they bring their gods, they get married, they lose their racial purity. This is an uncivilized time in the eyes of the Jews.  They devise some bizarre form of their own religion, they build a temple on Mount Gerizim and they carry on their own kind of worship.  We'll see more about that later.   The bitterness is profound after the Jews in the southern kingdom, Judah came back from captivity. Remember they came back from their captivity.  After they came back and rebuilt, you remember, it was Samaritans who tried to help them. Do you remember at the story of Nehemiah? The Samaritans wanted to help them and they refused to let them help. And so the Samaritans then tried to stop what they were doing and the bitterness got deeper and deeper and it lasted, and it lasted, and it lasted.   A renegade Jew, actually, it was a renegade Jew named Manasseh, who married a daughter of the Samaritan Sanballat. You remember he was the enemy of Nehemiah.  This renegade Jew named Manasseh, who married the daughter of Sanballat, he's the one that went up into Samaria and built the temple to sort of be their temple because they couldn't be a part of the new temple being built in Jerusalem.  So this rivalry had gone on.  Here we are four or five hundred years later and the attitudes are bitter and deep. Samaritans continued to worship on Mt. Gerizim and accepted only the Pentateuch as canonical. A small group of Israelis who claim to be able to trace their ancestry back to the Samaritans survives to the present day. The Samaritans professed to believe in the God of Israel and awaited the coming of Messiah (see John 4:25). They accepted only the first five books of the Law, but rejected the rest of the Old Testament Scriptures. Wherever they found it necessary to justify their religion and their place of worship, they modified the Law. The relationship between the Jews and the Samaritans was definitely strained.   10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. Having captured her attention and stimulated her curiosity, Jesus then spoke a puzzling saying to cause her to THINK…. It was as if He had said, “Your shock would be infinitely greater if you really knew who I am. You—not I—would be asking!” Three things would have provoked her thinking: (1) Who is He? (2) What is the gift of God? (3) What is living water? “Living water” in one sense is running water, but in another sense it is the Holy Spirit (Jer. 2:13; Zech. 14:8; John 7:38–39).[iv]             (1.) Christ is the fountain of gardens, and well of living waters, open for every poor sinner, and freely given, that whosoever will may come unto him, and drink of the riches of his grace. (2.) Many carelessly disregard the invaluable blessings of the gospel, because they perceive not their excellence, nor their own want of them. (3.) They who would obtain the blessings of grace from Jesus and his Holy Spirit, must seek them in persistent prayer; and he who is faithful and true, hath promised, that none such shall ask in vain. Is 55:1-7, Rev 7:16-17 The word used means, the free gift of God. And this is where evangelism starts.  You initiate the conversation, you find your way in at a common point of interest, and then comes the reality that you are offering the sinner it without regard to moralit.  It is mercy with no regard for morality.  It is mercy with no regard for religion.  It is just mercy.  It is just grace. It is the gift of God. This is the unique glory of the gospel.  In opposition to all religion, all religion says, “Do this, do this, do this, do this, and God will give you this.”  The gospel says, “In whatever state you're in religiously, and whatever state you're in morally, here's a gift.”  It is the gift of God.  It is a gift of grace.  It is a gift of mercy.  Dorean, the word here, is “free gift.”  Paul loves that word.  Paul uses that word in Romans.  He uses it in chapter 5, the free gift, the free gift.  And that's where our Lord starts with this unsolicited mercy being offered. This was one of the many instances in which he took occasion from common topics of conversation to introduce religious discourse. None ever did it so happily as he did, but, by studying his example and manner, we may learn also to do it. One way to acquire the art is to have the mind full of the subject; to make religion our first and main thing; to carry it with us into all employments and into all society; to look upon everything in a religious light, and out of the abundance of the heart the mouth will speak,    Mt 12:34 "Brood of vipers! How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. [If thou knewest the gift of God] The Greek word used here signifies a free gift, a gift which is given without asking anything in return. Such a free gift of kindness was Jesus Christ to the world (chapter 3:16), and through him comes the gift of the Spirit which those who believe on his name were to receive.  2Co 9:15 Thanks be to God for His indescribable gift! Eph 2:8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, Christ will convert this woman, not by showing her that the Samaritan worship was dividing (though really it was so), but by showing her her own ignorance and immoralities, and her need of a Saviour. He hints to her what she should know, but was ignorant of: If thou knewest the gift of God, that is, as the next words explain it, who it is that saith, Give me to drink. If thou knewest who I am. She saw him to be a Jew, a poor weary traveler; but he would have her know something more concerning him that did yet appear. Note: (a.) Jesus Christ is the gift of God, the richest token of God's love to us, and the richest treasure of all good for us; a gift, not a debt which we could demand from God; not a loan, which he will demand from us again, but a gift, a free gift, Joh 3:16. (b.) It is an unspeakable privilege to have this gift of God proposed and offered to us; to have an opportunity of embracing it: thou wouldest have asked. Note: (a.) Those that would have any benefit by Christ must ask for it, must be earnest in prayer to God for it. (b.) Those that have a right knowledge of Christ will seek him, and if we do not seek him it is a sign that we do not know him. Jesus here means to denote by it his doctrine, or his grace and religion, in opposition to the impure and dead notions of the Jews and the Samaritans.  Ps 9:10 And those who know Your name will put their trust in You; For You, LORD, have not forsaken those who seek You. What is the gift of God?  What is the living water?  Well, it's salvation, clearly.  Everything that's in salvation—mercy, grace, pardon, forgiveness, justification, flowing and flowing and flowing and flowing and flowing—and endlessly flowing. [Living water] By this expression, which was common to the inhabitants both of the east and the west, is always meant spring water, in opposition to the dead, stagnant water contained in pools, ponds, tanks and cisterns; and what our Lord means by it is evidently the Holy Spirit, as may be seen in chapter 7:38-39. As water quenches the thirst, refreshes and invigorates the body, purifies things defiled and renders the earth fruitful, so it is an apt emblem of the Holy Spirit which so satisfies the souls that they no longer thirst for earthly good; it purifies them from spiritual defilement and it makes them who receive it fruitful in every good word and work. As in His conversation with Nicodemus (3:5), Jesus again alluded to the Old Testament passages that promised salvation as satisfying water (e.g., Isa.12:3; 44:3; 49:10; 55:1-7; Jer. 31:29-34; Ezek. 36:25-27; Joel 2:28-32). Isa 12:3 Therefore with joy you will draw water From the wells of salvation. Jer 2:13 "For My people have committed two evils: They have forsaken Me, the fountain of living waters, And hewn themselves cisterns-broken cisterns that can hold no water. Zechariah 14:8 And in that day it shall be That living waters shall flow from Jerusalem, Half of them toward the eastern sea And half of them toward the western sea; In both summer and winter it shall occur. Is 1:16-18 Isa 1:2; Jer 6:19 Ps 36:9 For with You is the fountain of life; In Your light we see light.  Jer 17:13 O LORD, the hope of Israel, All who forsake You shall be ashamed. "Those who depart from Me Shall be written in the earth, Because they have forsaken the LORD, The fountain of living waters." Jer 18:14 Will a man leave the snow water of Lebanon, Which comes from the rock of the field? Will the cold flowing waters be forsaken for strange waters? Re 22:1 And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb 11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? concludes his boasts were absurd, and his offers a mere joke. Jesus was speaking about spiritual water, but she interpreted His words to mean literal water. Again, we see how easily people confuse the material and the spiritual. Furthermore, this woman was concerned about how He would obtain this water, instead of simply asking Him to give her a drink of it.[v] [Thou hast nothing to draw with] Thou hast no bucket. Good water is not plentiful in the east and travelers are often obliged to carry leather buckets or bottles with them, and a line also, to let them down into deep wells in order to draw up water. She said to Him, ‘Sir, You have nothing to draw with and the well is deep.  Where then do you get that living water?'”  This is sarcasm. This is a kind of scorn, kind of mockery. This woman is very used to defending herself.  12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? “You're not greater than our father Jacob, are you?  Who gave us the well and drank of it himself and his sons and his cattle?”  Who do you think you are?  You've got something better than this?  How are you going to give me water when you don't have a bucket?  How you going to drop the rope a hundred feet, pull up the water?  Do you have some other well?  Are you greater than Jacob?  "There was a trace of sarcasm in the woman's reply, as if she meant, 'We Samaritans are the dirt under your feet until you want something; then we are good enough Genesis 33:18 and 19, “Dug the well.”  This is skepticism, mockery.  Again, mercy responds kindly, patiently.    Of course Jesus is greater than Jacob—and greater than the well itself! To paraphrase His reply: “Whosoever continues to drink of this material water (or anything the world has to offer) will thirst again. But whosoever takes one drink of the water I give will never thirst again!” (see John 4:13–14) How true it is that the things of this world never completely satisfy. In hell today, people are crying, “I thirst!”   We have noted before that life is one of John's key concepts. He uses the word at least thirty-six times. Campbell Morgan has pointed out that mankind needs air, water, and food in order to have life. (We might also add that he needs light.) All of these are provided in Jesus Christ. He provides the “breath” (Spirit) of God (John 3:8; 20:22). He is the Bread of Life (John 6:48) and the Light of Life (John 1:4–5), and He gives us the water of life.[vi]    [Our father Jacob] Despite of the mixture of the races the Samaritans still counted themselves as descendants of Jacob. Art thou greater? Art thou wiser, or better able to find water, than Jacob was? It seems that she supposed that he meant that he could direct her to some living spring, or to some better well in that region, and that this implied more knowledge or skill than Jacob had. To find water and to furnish a good well was considered an indication of skill and success. It was a subject of great importance in that region. Men like to commend that which their ancestors used as superior to anything else.  The world over, people love to speak of that which their ancestors have done, and boast of titles and honours that have been handed down from them, even if it is nothing better than existed here--because Jacob's cattle had drunk of the water. Her reference to "our father Jacob" was probably another barb designed to remind this Jew that Jacob was the Samaritans' ancestor as well as the Jews'. 13 Jesus answered and said unto her, Whoever drinks of this water shall thirst again: Jesus did not directly answer her question, or say that he was greater than Jacob, but he gave her an answer by which she might infer that he was. He did not despise or undervalue Jacob or his gifts; but, however great might be the value of that well, the water could not altogether remove thirst. 14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up (bubbling up) into everlasting life. All the comforts of the world are insufficient to give any abiding satisfaction; Christ alone can bestow the substantial portion on the soul. They who pant after the earth, and its enjoyments, drink and thirst again; It is a striking image, and especially in Eastern countries, where there are vast deserts, and often a great want of water. The soul by nature is like such a desert, or like a traveler wandering through such a desert. It is thirsting for happiness, and seeking it everywhere, and finding it not. It looks in all directions and tries all objects, but in vain. Nothing meets its desires. Though a sinner seeks for joy in wealth and pleasures, yet he is not satisfied. He still thirsts for more, and seeks still for happiness in some new enjoyment. To such a weary and unsatisfied sinner the grace of Christ is as cold waters to a thirsty soul. [Springing up into everlasting life]. This water from Jacob's well would satisfy only bodily thirst for a time. But the water Jesus gives provides continual satisfaction of needs and desires. In addition one who drinks His living water will have within him a spring of life-giving water (cf. 7:38–39). This inner spring contrasts with the water from the well, which required hard work to acquire. Jesus was speaking of the Holy Spirit who brings salvation to a person who believes and through Him offers salvation to others.[vii] Joh 6:35 And Jesus said to them, "I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst again Joh 7:37 On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink. What is it?  It's living water.  It's satisfaction forever, soul satisfaction forever. 15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. The woman could not grasp this dark saying because of her sin and materialism. All she could understand was that if she had a spring she would not get thirsty and would not have to work so hard.[viii]                   [Give me this water] She did not as yet comprehend our Lord's meaning; but her curiosity was much excited, and this was the design of our Lord, that he might have her mind properly prepared to receive the great truths which he was about to announce. water that will prevent thirst. Neither come, "nor keep on coming" as she has to do once or twice every day. She is evidently puzzled and yet attracted. Mark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul? John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today. “And you shall know the truth, and the truth shall make you free.”  -John 8:32  Our mission is to spread the gospel and to go to the least of these with the life-changing message of Jesus Christ; We reach out to those the World has forgotten.  hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en His Love Ministries on Itunes Don't go for all the gusto you can get, go for all the God (Jesus Christ) you can get. The gusto will get you, Jesus can save you. https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F The world is trying to solve earthly problems that can only be solved with heavenly solutions [i] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 299). Wheaton, IL: Victor Books. [ii] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 300). Wheaton, IL: Victor Books. [iii] Blum, E. A. (1985). John. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 285). Wheaton, IL: Victor Books. [iv] Blum, E. A. (1985). John. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 285). Wheaton, IL: Victor Books. [v] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 300). Wheaton, IL: Victor Books. [vi] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 300). Wheaton, IL: Victor Books. [vii] Blum, E. A. (1985). John. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 286). Wheaton, IL: Victor Books. [viii] Blum, E. A. (1985). John. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 286). Wheaton, IL: Victor Books.

An interview with Dr Chris Kosmidis, Clinical Senior Lecturer at Wythenshawe Hospital and Aspergillosis centre about aspergillosis. Divided into two parts, the first part of our discussion covers ABPA for the generalist, and is a goldmine of information for diagnosing, treating and monitoring response in these patients. I now feel comfortable interpreting the serology, prescribing antifungals where appropriate and how to look out for a relapse which is a long way from where I started!References for this podcast include:Kosmidis C, Denning DW. The clinical spectrum of pulmonary aspergillosis. Thorax. 2015 Mar;70(3):270-7. doi: 10.1136/thoraxjnl-2014-206291. Epub 2014 Oct 29. PMID: 25354514.Godet et al. Nebulised liposomal amphotericin-B as maintenance therapy in allergic bronchopulmonary aspergillosis: a randomised, multicentre trial. Eur Respir J. 2022 Jun 16;59(6):2102218. doi: 10.1183/13993003.02218-2021. PMID: 34764182.Agarwal R, Muthu V, Sehgal IS, Dhooria S, Prasad KT, Garg M, Aggarwal AN, Chakrabarti A. A randomised trial of prednisolone versus prednisolone and itraconazole in acute-stage allergic bronchopulmonary aspergillosis complicating asthma. Eur Respir J. 2021 Sep 9;59(4):2101787. doi: 10.1183/13993003.01787-2021. PMID: 34503983.How do we treat aspergillosis? - Dr Chris Kosmidis - YouTubeSupport the show

This week on the Film at Lincoln Center podcast, we're featuring a special archival panel discussion on the late filmmaker Jean-Luc Godard from the 52nd New York Film Festival. Listen to a special panel, including The New Yorker's Richard Brody, former MoMA curator Lawrence Kardish, Goodbye to Language star Héloise Godet, and critic Max Nelson, discuss Godard's work and career with moderator Eric Kohn from IndieWire. Tickets to the 60th New York Film Festival, taking place from September 30 to October 16th, go on sale Monday, September 19 at noon. Don't miss this anniversary milestone edition and explore the lineup at filmlinc.org/nyff

Débat entre Lise Bailat, correspondante au Palais fédéral pour les rédactions romandes de Tamedia, Michel Guillaume, correspondant à Berne pour le journal Le Temps et Stéphane Benoît-Godet, rédacteur en chef de L'Illustré.

Voici l'histoire d'un monument méconnu, et pourtant Ô combien important à Rennes. Inauguré il y a tout juste 100 ans, en juillet 1922, le Panthéon rennais commémore la mémoire des habitants morts pour la patrie. Un lieu unique en son genre : à part à Paris, il n'en existe aucun autre en France.

Débat entre Frédéric Lelièvre, rédacteur en chef de L'Agefi, Stéphane Benoît-Godet, rédacteur en chef de L'Illustré, et Raphaël Leroy, chef du bureau genevois de RTSInfo radio.

Caroline Segoni est allée à la rencontre de Marion Godet, coordinatrice du festival Urban Rural Ride dont la 1ère édition se tiendra les 16 et 17/04 prochain à l'aéroport de Saint-Yan en Saône-et-Loire.2 journées de compétitions, démonstrations, initiations, découvertes, jeux...mettant à l'honneur notamment le BMX et le skateboard en présence de riders internationaux.Un événement gratuit ouvert aux petits et grands !

Day 12 of the Cognac Expert Calendar 2021 with Maxime Godet

A la tête de la maison Godet depuis 2016, Sonia Godet se raconte au micro de Nez. Elle évoque ce qui l'a poussée à relancer la marque familiale créée par son arrière-grand-père en 1901, son attachement à une parfumerie artistique, fidèle aux savoir-faire de sa famille et à Saint-Paul-de-Vence où elle est établie.Disponible sur podcasts.bynez.com et toutes les plates-formes habituelles (Spotify, Deezer, Apple Podcasts, Amazon Music, YouTube)⁠-> Pour en savoir plus sur maison Godet : parfumsgodet.com---- Podcasts by Nez, le rendez-vous audio de la culture olfactive - https://podcasts.bynez.com Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Directeur général de Point.P, Nicolas Godet explique pourquoi l'enseigne de distribution de matériaux de construction est revenu dans le football. La marque est devenue partenaire de la Ligue 1 Uber Eats, de la Ligue 2 BKT et de la D1 Arkéma. Point.P s'est associé aux championnats de France masculins, via la Ligue de football professionnel (LFP) et au championnat de France féminin, via la Fédération française de football (FFF); Mathieu Ficot, Directeur général adjoint de la LFP et François Vasseur, Directeur marketing et commercial de la FFF donnent des détails sur ces accords.(Enregistrement mardi 19 octobre 2021. Mise en ligne vendredi 21 octobre 2021).Enregistrement réalisé avec un Zoom Podtrack P4 Voir Acast.com/privacy pour les informations sur la vie privée et l'opt-out.

reTHINK #3 Gender & Sanity By Louie Marsh, 9-12-2021   Intro: Terminology   Cisgender - denoting a person whose sense of personal identity and gender corresponds with their birth sex. A cisgender person can be heterosexual or homosexual. bisexual or asexual.   LGTBQ - stands for lesbian, gay, bisexual, transgender, and questioning (or queer).  LGBTQQ = queer questioning.   LGBTQ+ = plus + Pansexual + Agender + Gender Queer + Bigender + Gender Variant + Pangender   Agender: A term for people whose gender identity and expression does not align with man, woman, or any other gender. A similar term used by some is gender-neutral. Bigender: Someone whose gender identity encompasses both man and woman. Some may feel that one side or the other is stronger, but both sides are present. Binary: The gender binary is a system of viewing gender as consisting solely of two identities and sexes, man and woman or male and female. Gender fluid: A person who does not identify with a single fixed gender, and expresses a fluid or unfixed gender identity. One's expression of identity is likely to shift and change depending on context. Genderqueer: A person who rejects static categories of gender and embraces a fluidity of gender identity and often, though not always, sexual orientation. People who identify as genderqueer may see themselves as being both male and female, neither male nor female or as falling completely outside these categories.   Two Gender Charts The Biblical & Scientific Truth   There are only TWOgenders   10  For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. Ephesians 2:10 (ESV)    27  So God created man in his own image, in the image of God he created him; male and female he created them. Genesis 1:27 (ESV)   You are born as a male or as a female and there is no other option. There is no third, fourth, or fifth gender. It does not exist. You shouldn't be able to identify as whatever you please. The set of chromosomes that you are born with, either XX or XY is what dictates your gender. Your gender is determined far before the development of the fetus begins, and that's all there is to it.   Gender Dysphoria (which used to be called gender identity disorder, but is now an offensive term) directly correlates with depression and anxiety, which are both mental disorders. Although the two of those are mental disorders, we as a society are not allowed to call Gender Dysphoria a mental disorder. Follow this carefully: (Study by the American Academy of Pediatrics) More than half of transgender male teens who participated in the survey reported attempting suicide in their lifetime, while 29.9 percent of transgender female teens said they attempted suicide. Among non-binary youth, 41.8 percent of respondents stated that they had attempted suicide at some point in their lives.    A massive part of the population says that this is because of the discrimination against transgenders. You cannot attribute the transgender suicide rate to discrimination because if that was the case, the suicide rate for blacks would be higher than it is due to the amount of discrimination they face. The black suicide rate is lower than the white suicide rate, and that alone destroys Gender Dysphoria not being a mental disorder... this is a prime example of society ignoring facts and the truth while conforming to the trans-society.   hermaphrodite or “intersex” person – very rare – birth defect as a result of the Fall – need our compassion and help   It is IMPOSSIBLE to change my gender.   5  “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.” Jeremiah 1:5 (ESV)   Show graphic of male and female skeletons.   Gender is carved into your DNA and can't be changed – it's in your bones In males, the jaw bone is generally larger and more pronounced, and the brow is taller. Male skeletons also generally have longer, thicker bones in the arms, legs and fingers. ... This major difference between men and women is the cause of the biggest hallmark feature of a female vs. male skeleton, the pelvis.   With that being said, you cannot wake up one day and decide that you want to be a fish, can you? You cannot decide that you are going to grow scales, breathe underwater, and live as a fish for the rest of your life, can you? Could you legally register yourself as a fish? No, you can not do that. You also can't randomly decide that you want to be 21. You aren't allowed to wake up and say I feel 21 today if your real age is 18, and then go buy alcohol. It should be the same exact way with "gender reassignment."    In reality there is no such thing as gender reassignment surgery. It's only masking or hiding or camouflaging your gender. A woman can be made to LOOK like a man and a man can be made to LOOK like a woman, but that's all.   3) God made men & women DIFFERENT.   18  Then the LORD God said, “It is not good that the man should be alone; I will make him a helper fit for him.” Genesis 2:18 (ESV)   Helper = ʿāzar generally indicates military assistance 4  Behold, God is my helper; the Lord is the upholder of my life. Psalm 54:4 (ESV)   Adam was made incomplete. God did this deliberately for He knew male needed female and both would need God. Adam needed help that was similar to him YET DIFFERENT!   Some differences between the genders:   Male brains utilize nearly seven times more gray matter for activity while female brains utilize nearly ten times more white matter. What does this mean? Gray matter areas of the brain are localized. They are information- and action-processing centers in specific splotches in a specific area of the brain. This can translate to a kind of tunnel vision when they are doing something. White matter is the networking grid that connects the brain's gray matter and other processing centers with one another. This profound brain-processing difference is probably one reason you may have noticed that girls tend to more quickly transition between tasks than boys do. The gray-white matter difference may explain why, in adulthood, females are great multi-taskers, while men excel in highly task-focused projects. Male and female brains process the same neurochemicals but to different degrees and through gender-specific body-brain connections. Some dominant neurochemicals are serotonin, which, among other things, helps us sit still; testosterone, our sex and aggression chemical; estrogen, a female growth and reproductive chemical; and oxytocin, a bonding-relationship chemical. The right and left hemispheres of the male and female brains are not set up exactly the same way. For instance, females tend to have verbal centers on both sides of the brain, while males tend to have verbal centers on only the left hemisphere. This is a significant difference. Girls tend to use more words when discussing or describing incidence, story, person, object, feeling, or place. Males not only have fewer verbal centers in general but also, often, have less connectivity between their word centers and their memories or feelings.   History:   "In April 1944 a proposal to ensure women's suffrage and equality was presented to the French parliament. The presenter gave a lengthy speech, trying to emphasize the idea that women and men are actually the same. There is only one small difference. He never finished the thought, because everyone in parliament started to shout: "Long live that difference!" (Vive la différence!)"   The measure passed by the way. Although the measure was signed into law on April 21, 1944 under a provisional government led by Gen. Charles de Gaulle, French women did not actually cast their ballot for the first time until April 29, 1945, in what were the country's first general elections since it was liberated from German occupation.   4) God made men & women EQUAL.   11  Nevertheless, in the Lord woman is not independent of man nor man of woman; 12  for as woman was made from man, so man is now born of woman. And all things are from God. 1 Corinthians 11:11-12 (ESV)   28  There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. 29  And if you are Christ's, then you are Abraham's offspring, heirs according to promise. Galatians 3:28-29 (ESV)   5) What's happening isn't NEW. “20Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter! 21Woe to those who are wise in their own eyes, and shrewd in their own sight!” (Isaiah 5:20–21, ESV)   “21For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22Claiming to be wise, they became fools, 23and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. 24Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves,” (Romans 1:21–24, ESV)   So that they are (εἰς τὸ εἶναι). The A. V. expresses result; but the sense is rather purpose. The revelation of God's power and divinity is given, so that, if, after being enlightened, they fall into sin, they may be without defence.   Without excuse (ἀναπολογήτους). See on answer, 1 Pet. 3:15. Only here and ch. 2:1.   Became vain (ἐματαιώθησαν). Vain things (μάταια) was the Jews' name for idols. Compare Acts 4:25. Their ideas and conceptions of God had no intrinsic value corresponding with the truth. “The understanding was reduced to work in vacuo. It rendered itself in a way futile” (Godet).   Imaginations (διαλογισμοῖς). Rev., better, reasonings. See on Matt. 15:19; Mark 7:21; Jas. 2:4.   Foolish (ἀσύνετος). See on συνετός prudent, Matt. 11:25, and the kindred word σύνεσις understanding, Mark 12:33; Luke 2:47. They did not combine the facts which were patent to their observation.   Heart (καρδία). The heart is, first, the physical organ, the centre of the circulation of the blood. Hence, the seat and centre of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts. 14:17; Jas. 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; 3:23; Rom. 13:1); nor like πνεῦμα spirit, to denote the divinely-given principle of life.   It is the central seat and organ of the personal life (ψυχή) of man regarded in and by himself, Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc.   Professing (φάσκοντες). The verb is used of unfounded assertion, Acts 24:9; 25:19; Apoc. 2:2.   Wise, they became fools. Another oxymoron; see on ver. 20. Compare Horace, insaniens sapientia raving wisdom. Plato uses the phrase μάταιον δοξοσοφίαν vain-glorying of wisdom (“Sophist,” 231).     6) The real issue today isn't gender it's absolute AUTONOMY.   4  But the serpent said to the woman, “You will not surely die. 5  For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” Genesis 3:4-5 (ESV)   2  “Son of man, say to the prince of Tyre, Thus says the Lord GOD: “Because your heart is proud, and you have said, ‘I am a god, I sit in the seat of the gods, in the heart of the seas,' yet you are but a man, and no god, though you make your heart like the heart of a god— Ezekiel 28:2 (ESV)   What could be more godlike than to say you can change everything we looked at today, by simply saying your now a different gender? God created the world by fiat, and now we think we can change things the same way.   Show Lesbians jpgs, man nursing baby. 5  Trust in the LORD with all your heart, and do not lean on your own understanding. 6  In all your ways acknowledge him, and he will make straight your paths. 7  Be not wise in your own eyes; fear the LORD, and turn away from evil. Proverbs 3:5-7 (ESV)      

Victime d'une chute de 5 étages alors qu'il est en vacances à Berlin avec des copains, Charles-Adrien ou plutôt Charly, passe un mois dans le coma artificiel dont 2 semaines avec un pronostic vital engagé. Il apprend qu'il est tétraplégique mais récupérera l'usage de ses bras. Après le choc de l'annonce, ce jeune homme de 19 ans se trouve confronté à 2 choix : sombrer ou refaire surface et poursuivre ses objectifs. Charly choisi la deuxième option : il refuse de parler de deuil et armé d'un optimisme à toute épreuve ainsi que d'un  mental de sportif compétiteur, il réapprend à respirer, se nourrir, se laver, bref à vivre. Avant cet accident, Charly préparait le concours d'entrée pour devenir Chirurgien-dentiste. Après 4 mois de rééducation acharnée, un exploit pour un tel accident, il repart en PACES et obtient sa place à la faculté de chirurgie dentaire de Toulouse. Avec le soutien du Dr Cadieux, gérant la Mission handicap de l'université Toulouse III – Paul Sabatier et du doyen de la faculté d'odontologie de Toulouse, le Professeur Philippe Pomar, Charly va pouvoir apprendre et pratiquer malgré son handicap. Afin de lui permettre d'exercer dans les meilleures conditions et de pouvoir recevoir  les patients en fauteuil roulant, un box et un fauteuil dentaire ont été mis en place sous la supervision du Pr Vaysse, chef du service d'odontologie du CHU.Une manette importée des Etats-unis lui permet de controler les rotatifs de la main gauche. Vous l'aurez compris mon invité d'aujoud'hui est hors du commun. Ses forces : ne jamais se plaindre, toujours rester positif, tout réapprendre pour récupoérer son autonomie et poursuivre ses rêves ! Merci à Virginie, mon assistante et au Dr Jean-Noël Vergnes, maître de conférences à la faculté de Toulouse d'avoir permis cette rencontre ! Avec Charly nous avons parlé : - de son passage dansl'émission de Faustine Bollaert " ça commence aujourd'hui, - de Martin Petit (@el_marticino), tétraplégique, influenceur, également présent sur le plateau de l'émission. De l'épisode du podcast ça va bien s'passer  - de Maxime Valet : médecin et champion d'escrime handisport  - de la vidéo réalisée avec le youtubeur Tibo Inshape  Retrouvez l'épisode et les liens qui s'y rapportent, des vidéo de Charly notemment, sur le site internet d'entretien avec un dentiste.  Très belle écoute !  N'oubliez pas, si vous aimez ce podcast et pour me soutenir : vous pouvez…  • Vous abonner à la chaîne d'entretien avec un dentiste sur l'application de podcasts que vous préférez (Apple Podcast, Spotify, Deezer, Podcast Addict…), et la partager en cliquant sur les 3 points.  • Mettre 5 étoiles et un commentaire (sympas) sur l'application Podcasts d'Apple.  • En parler autour de vous ! (vive le bouche-à-oreille)

Geoffrey Godet, directeur général de Quadient, était l'invité de l'émission Ecorama du 3 juin 2021, présenté par David Jacquot sur Boursorama.com

Inês Godet, cientista portuguesa nascida em Viseu, é mestre em Engenharia Biológica e acaba de se doutorar na Universidade Johns Hopkins, onde investiga formas de combater o cancro da mama. See omnystudio.com/listener for privacy information.

Our guest is Elie Ben-David the driving force behind the new internationally acclaimed Acorn TV drama The Attaché. Ben-David tells his very special story that he created, wrote, directed, and starred in which is a great deal of work but it pays off big time.He plays the role of Avshalom, a successful musician in Israel, who relocates to Paris when his wife Annabelle played by the talented Héloïse Godet gets a job there. There can be no doubt that Avshalom and Annabelle love each other so when her dream job in Paris becomes a reality he wants to be a supportive husband.But that love is put to the test when what looks like a year together in the beautiful City of Lights, turns their world upside down when they get to Paris just about the time of the 2015 attacks. For Avshalom suddenly his Israeli roots, security, and the Paris attacks – all bring him back home emotionally. Suddenly for the first time in his life, he feels lost and is envious of her direction in life. With the backdrop of Paris, the most romantic city in the world Avshalom struggles to overcome the issues of relocation to a country where in this case he finds himself very lonely. But in the end, this is really a love story and how two career-driven people fight to get back on the same page because at the end of the day they love each other.Be sure to check it plenty of outstanding programming from all over the world at https://acorn.tv/. If you are not yet a subscriber gives it the seven-day trial and I bet that you will join the Acorn TV family. Promotional consideration for Stream On with Jim Williams comes from Sling TV. They are far and away, the best live streaming service on the planet.Cord cutters and cord never want a place to keep up with live TV with sports or news. Well, we have the best possible option at the best cost in the business.Check them out at https://www.sling.com/It doesn’t matter if you like sports, or news, or entertainment they have it all in one place at a price that will have you cutting the cord today! Check out www.slingtv.com for their outstanding live service today and start saving money.Have questions or comments?No problem just ask away on social media Twitter @JWMediaDC Instagram – Jimwilliams200 Email at jimwilliamsmedia@gmail.com

La plateforme Starzplay diffuse depuis le 14 mars sa première série israélienne en France, The Attaché. Pour l’occasion, nous avons pu nous entretenir avec son créateur, réalisateur et acteur principal, Eli Ben-David, qui nous raconte la genèse de cette série autobiographique. On y suit Avshalom (Eli Ben-David) qui déménage à Paris pour suivre sa femme française Annabelle (Héloïse Godet) alors qu’elle vient de décrocher un poste à l’ambassade d’Israël. Leur arrivée à Paris tombe par malchance au moment des attentats du 13 novembre 2015, ce qui mettra l’équilibre du couple à rude épreuve. https://youtu.be/gysWk6lQ-q4 Véritable chef d’orchestre de toute la série, Eli Ben-David raconte ici sa propre histoire, celle d’un Israélien qui va par amour quitter ses racines en s’expatriant dans une ville en pleine tourmente. On est ici dans l’exemple même du "poisson hors de l’eau" un trope narratif qui fait naitre la tension ou l’humour par l’inconnu (voir par exemple l’épisode Fish out of Water de BoJack Horseman). L’acteur nous raconte à quel point cela a été un cauchemar pour lui, ce choc des cultures, cette méfiance pouvant être perçue à son encontre malgré une volonté manifeste de s’intégrer. C’est aussi une série qui tente d’éviter tous les clichés sur la France et ses habitants, mais Eli Ben-David nous précise bien que The Attaché est une série sur la France, mais du point de vue d’un israélien. https://youtu.be/QPl0R0GE9nk C’est pour cette raison que The Attaché met un point d’honneur à sublimer Paris, qui pour le créateur de la série est un personnage à part entière. En somme, la série est un juste milieu entre le Paris idéalisé de Emily in Paris et l’envers du décor réaliste dépeint dans un Engrenages. The Attaché est diffusée sur STARZPLAY au rythme de deux épisodes tous les dimanche.

La plateforme Starzplay diffuse depuis le 14 mars sa première série israélienne en France, The Attaché. Pour l’occasion, nous avons pu nous entretenir avec son créateur, réalisateur et acteur principal, Eli Ben-David, qui nous raconte la genèse de cette série autobiographique. On y suit Avshalom (Eli Ben-David) qui déménage à Paris pour suivre sa femme française Annabelle (Héloïse Godet) alors qu’elle vient de décrocher un poste à l’ambassade d’Israël. Leur arrivée à Paris tombe par malchance au moment des attentats du 13 novembre 2015, ce qui mettra l’équilibre du couple à rude épreuve. https://youtu.be/gysWk6lQ-q4 Véritable chef d’orchestre de toute la série, Eli Ben-David raconte ici sa propre histoire, celle d’un Israélien qui va par amour quitter ses racines en s’expatriant dans une ville en pleine tourmente. On est ici dans l’exemple même du "poisson hors de l’eau" un trope narratif qui fait naitre la tension ou l’humour par l’inconnu (voir par exemple l’épisode Fish out of Water de BoJack Horseman). L’acteur nous raconte à quel point cela a été un cauchemar pour lui, ce choc des cultures, cette méfiance pouvant être perçue à son encontre malgré une volonté manifeste de s’intégrer. C’est aussi une série qui tente d’éviter tous les clichés sur la France et ses habitants, mais Eli Ben-David nous précise bien que The Attaché est une série sur la France, mais du point de vue d’un israélien. https://youtu.be/QPl0R0GE9nk C’est pour cette raison que The Attaché met un point d’honneur à sublimer Paris, qui pour le créateur de la série est un personnage à part entière. En somme, la série est un juste milieu entre le Paris idéalisé de Emily in Paris et l’envers du décor réaliste dépeint dans un Engrenages. The Attaché est diffusée sur STARZPLAY au rythme de deux épisodes tous les dimanche.

La plateforme Starzplay diffuse depuis le 14 mars sa première série israélienne en France, The Attaché. Pour l’occasion, nous avons pu nous entretenir avec son créateur, réalisateur et acteur principal, Eli Ben-David, qui nous raconte la genèse de cette série autobiographique. On y suit Avshalom (Eli Ben-David) qui déménage à Paris pour suivre sa femme française Annabelle (Héloïse Godet) alors qu’elle vient de décrocher un poste à l’ambassade d’Israël. Leur arrivée à Paris tombe par malchance au moment des attentats du 13 novembre 2015, ce qui mettra l’équilibre du couple à rude épreuve. https://youtu.be/gysWk6lQ-q4 Véritable chef d’orchestre de toute la série, Eli Ben-David raconte ici sa propre histoire, celle d’un Israélien qui va par amour quitter ses racines en s’expatriant dans une ville en pleine tourmente. On est ici dans l’exemple même du "poisson hors de l’eau" un trope narratif qui fait naitre la tension ou l’humour par l’inconnu (voir par exemple l’épisode Fish out of Water de BoJack Horseman). L’acteur nous raconte à quel point cela a été un cauchemar pour lui, ce choc des cultures, cette méfiance pouvant être perçue à son encontre malgré une volonté manifeste de s’intégrer. C’est aussi une série qui tente d’éviter tous les clichés sur la France et ses habitants, mais Eli Ben-David nous précise bien que The Attaché est une série sur la France, mais du point de vue d’un israélien. https://youtu.be/QPl0R0GE9nk C’est pour cette raison que The Attaché met un point d’honneur à sublimer Paris, qui pour le créateur de la série est un personnage à part entière. En somme, la série est un juste milieu entre le Paris idéalisé de Emily in Paris et l’envers du décor réaliste dépeint dans un Engrenages. The Attaché est diffusée sur STARZPLAY au rythme de deux épisodes tous les dimanche.

Cʹest une interview hors-norme, menée par une journaliste hors-norme. Celle du prince Harry et de sa femme Meghan par Oprah Winfrey. Diffusé dimanche soir par CBS, lʹentretien secoue la famille royale et aiguise les appétits des médias du monde entier… enfin, de presque tous les médias du monde entier. Une différence se fait par exemple sentir entre Suisse romande et Suisse alémanique. Avec Stéphane Benoît-Godet, rédacteur en chef de LʹIllustré. Par Antoine Droux.

Ancienne étudiante de l'ENS Lyon et agrégée d'anglais, Aurélie Godet est depuis 2013 maîtresse de conférence en histoire des États-Unis à l'Université de Paris. Après avoir longtemps consacré ses recherches aux idées et aux mouvements conservateurs (une dizaine d'articles + Le Tea Party, livre paru aux éditions Vendémiaire en 2012), elle travaille maintenant sur un sujet bien différent, à l'intersection de l'histoire politique, de l'histoire culturelle et des études urbaines : la fête et ses avatars dans les villes étatsuniennes. Elle est depuis 2019 rédactrice en chef du Journal of Festive Studies, revue internationale d'études sur les pratiques festives. Son prochain livre, Festive City : The Politics of Play in New Orleans, proposera une lecture politique de la fête à La Nouvelle-Orléans du XVIIIe à nos jours. Elle a passé neuf mois à La Nouvelle-Orléans, en 2018 puis 2019, invitée par l'université Tulane. Elle présente ici le Carnaval à travers la série TREME. Plus d'infos sur https://www.histoireenseries.com

16 Godet Single-Cru Borderies 22 Years Old - Cognac Expert Calendar

Godet Fins Bois 15 Years - Cognac Expert Calendar

Débat entre Grégoire Lemarchand, journaliste à l’AFP, rédacteur en chef investigation numérique, Stéphane Benoît-Godet, rédacteur en chef du Temps, et Jacques Pilet, du site d’opinion Bon pour la tête.

durée : 00:41:08 - On Cuisine Ensemble France Bleu Normandie (Rouen)

Le rachat du quotidien Le Temps par la fondation Aventinus change la donne à la rédaction en chef. Si Gaël Hurlimann reste, Stéphane Benoît-Godet part. Les deux co-rédacteurs en chef expliquent à Antoine Droux les raisons de leur décision respective et racontent le long cheminement de cette vente, enfin confirmée mardi dernier. Ils reviennent également sur lʹimpact quʹa eue lʹenquête portant sur le harcèlement à la RTS publiée dans les pages du Temps le 31 octobre.

Les redʹ chefs du Temps et la "gender editor" de Mediapart sont dans Médialogues cette semaine. Antoine Droux reçoit tout dʹabord Stéphane Benoît-Godet et Gaël Hurlimann, les deux actuels co-rédacteurs en chef du quotidien Le Temps, qui vient dʹêtre vendu par Ringier à la fondation Aventinus. Lʹun reste, lʹautre part. Place en deuxième partie dʹémission à Lénaïg Bredoux. La journaliste de Mediapart, spécialiste en violences sexuelles, est depuis peu responsable éditoriale aux questions de genre dans la rédaction de ce média en ligne français.

Life isn't always easy and sometimes to be of service you have to go through hard situations to make you stronger. Stoney and his Daughter, Sasha, talk to Nativo about all kinds of every day topics in this open and honest episode. Find out how Stoney helps his community, while being a father, music DJ and..... well, it would take a lot less time telling you what Stoney doesn't do!

En una nueva serie de episodios de Pi Elef comenzamos a recorrer y conocer las diversas comunidades judías de Latinoamérica y el mundo de la mano de algún rabino de aquella comunidad. Comenzamos con la Comunidad de Uruguay y su gran rabino Max Godet. ¿Cuándo comenzó la inmigración judía a Uruguay? ¿Cuáles son sus instituciones centrales? ¿Cuáles son algunas de sus particularidades? Luego de conocer la historia de esta pequeña pero vibrante comunidad nos adentramos en la historia personal del Rab Max Godet y su redescubrimiento del judaísmo desde la Cabalá. NUEVOS CURSOS VIRTUALES DE PI ELEF: https://pielef.com 1) Introducción a la Historia Judía I: “La época Bíblica”: En este primer curso abordaremos el período bíblico: desde Abraham (1800 a.e.c aprox) hasta la destrucción del Primer Templo de Jerusalén (586 a.e.c.). A lo largo de siete clases veremos el desarrollo primigenio de este pueblo desde la época de los patriarcas, pasando por la esclavitud en Egipto para luego ver la conquista de la Tierra de Israel y el inicio y el ocaso de los reinos de Israel: https://pielef.com/curso-de-historia-judia-periodo-biblico/ 2) Dilemas éticos contemporáneos desde las fuentes Judías: En este primer curso sobre dilemas éticos presentaremos el estudio de: Aborto, Eutanasia, Donación de órganos, Alcohol y Drogas, Pena de Muerte, Justicia por mano propia, Tenencia de armas, Control vs. Libertad del mercado. Cada clase estará acompañada por un PDF con las fuentes originales en hebreo y su traducción al español: https://pielef.com/dilemas/ Youtube: https://www.youtube.com/pielef Apple Podcast: https://apple.co/2McoMOo Spotify: https://spoti.fi/2MdHNQn Android Google Play: http://bit.ly/2MaGhhW Instagram: https://www.instagram.com/urielromano/ Twitter: https://twitter.com/urielromano/ Facebook: https://www.facebook.com/uriel.romano Website: https://urielromano.com/ Comentarios & Sugerencias: info@pielef.com

Eric Godet, Sr., President & CEO of the Greater Gainesville Chamber shares what makes their organization stand out as a COY Finalist. Full show notes are at: chamberchatpodcast.com/episode82 Please support this podcast by supporting our sponsors. Community Matters, Inc. for your next Chamber publication: chamberchatpodcast.com/cmi Swypit for a great credit card processing affinity program: chamberchatpodcast.com/cc

Aurélie Godet, maîtresse de conférences en histoire des États-Unis à l'université Paris-Diderot, présente ici la série américaine Tremé qui présente la vie à la Nouvelle-Orleans après l'ouragan Katrina. Dans cette série créée par le showrunner de The Wire, on voit le quotidien de la population de la ville. Aurelie Godet montre aussi dans l'émission l'importance de la musique et du carnaval dans la vie quotidienne des habitants.

durée : 00:38:55 - On Cuisine Ensemble France Bleu Normandie (Rouen)

Débat entre Stéphane Benoît-Godet, rédacteur en chef du journal Le Temps, Laurent Keller, rédacteur en chef de Léman Bleu, et Virginie Matter, rédactrice en cheffe-adjointe de l’actualité radio à la RTS.

Learn about why people are less likely to verify their sources on social media; and why it’s a huge deal that researchers found an intermediate-mass black hole. We’ll also debunk five myths about the coronavirus. Jumbling of sources on social media makes you less likely to verify their validity by Kelsey Donk The Ohio State University. (2020, March 30). How social media makes it difficult to identify real news. How Social Media Makes It Difficult to Identify Real News; The Ohio State University. https://news.osu.edu/how-social-media-makes-it-difficult-to-identify-real-news/  Pearson, G. (2020). Sources on social media: Information context collapse and volume of content as predictors of source blindness. New Media & Society, 146144482091050. https://doi.org/10.1177/1461444820910505  Hubble found a black hole "missing link" by Grant Currin Hubble finds best evidence for elusive mid-size black hole. (2020). EurekAlert! https://www.eurekalert.org/pub_releases/2020-03/eic-hfb033120.php  Lin, D., Strader, J., Romanowsky, A. J., Irwin, J. A., Godet, O., Barret, D., Webb, N. A., Homan, J., & Remillard, R. A. (2020). Multiwavelength Follow-up of the Hyperluminous Intermediate-mass Black Hole Candidate 3XMM J215022.4−055108. The Astrophysical Journal, 892(2), L25. https://doi.org/10.3847/2041-8213/ab745b  5 myths about the coronavirus by Kelsey Donk Coronavirus disease (COVID-19) advice for the public: Myth busters. (2018). WHO.int. https://www.who.int/emergencies/diseases/novel-coronavirus-2019/advice-for-public/myth-busters  White, T. (2020, March 23). Coronavirus misperceptions widespread in early weeks, according to Stanford study - Scope. Scope. http://scopeblog.stanford.edu/2020/03/23/coronavirus-misperceptions-widespread-in-early-weeks-according-to-stanford-study/  No, the coronavirus wasn’t made in a lab. A genetic analysis shows it’s from nature. (2020, March 26). Science News. https://www.sciencenews.org/article/coronavirus-covid-19-not-human-made-lab-genetic-analysis-nature  Landon, E. (2020, April 14). COVID-19: What we know so far about the 2019 novel coronavirus. Uchicagomedicine.Org; UChicago Medicine. https://www.uchicagomedicine.org/forefront/prevention-and-screening-articles/wuhan-coronavirus  Coronavirus Vaccine Development: Scientific Challenges and Timelines with Dr. Julia Schaletzky (COVID-19 Bonus Episode) – Curiosity Daily. (2020, March 29). Curiosity Daily. https://curiositydaily.com/coronavirus-vaccine-development-scientific-challenges-and-timelines-with-dr-julia-schaletzky-covid-19-bonus-episode/ Subscribe to Curiosity Daily to learn something new every day with Cody Gough and Ashley Hamer. You can also listen to our podcast as part of your Alexa Flash Briefing; Amazon smart speakers users, click/tap “enable” here: https://www.amazon.com/Curiosity-com-Curiosity-Daily-from/dp/B07CP17DJY

Podcast Fam! We were able to grab Eric Godet, CEO of Chamber of Commerce, for a little bit amidst the Coronavirus Chaos. The Greater Gainesville Chamber of Commerce has really been a valuable resource as things have unfolded. In this episode, we dive into: - the response by the Gainesville community - what conversations with the University of Florida have been like - the global supply chain impact and the importance of pivoting - when decisions start to get made in regards to college football season and is the impact of "not having a season" being weighed and prepared for? - the lasting impact and what processes change when things "go back to normal" - the articles being passed around about whether or not COVID-19 was around in late 2019 and more! Support the Chamber of Commerce by becoming a member: https://gainesvillechamber.com/ CONNECT WITH OUR PODCAST & NOMINATE A GUEST: https://www.whoagnv.com/ Instagram: http://instagram.com/whoagnv Facebook: http://facebook.com/whoagnvpodcast Twitter: http://twitter.com/whoagnv Know someone that would be PERFECT for our show? Nominate them here! https://www.whoagnv.com/nominate-a-guest/ Join us on the journey and listen on... iTunes: https://itunes.apple.com/us/podcast/whoa-gnv-podcast/id1381002391?mt=2&i=1000410719480 Soundcloud: https://soundcloud.com/whoagnv/ Stitcher: https://www.stitcher.com/podcast/whoa-gnv-podcast Spotify: https://open.spotify.com/show/3vZ0Bg4FJmdx3VPKg4ehMf?si=2ET-VhjXRtqIDUTp_Dau7w --- Support this podcast: https://anchor.fm/whoa-gnv-podcast/support

Chaque jour, je vais prendre des nouvelles d'un collègue KW Masséna. Aujourd'hui: l'agent Aude Godet confinée à Nice. La crise sanitaire, le confinement, les doutes, l'organisation, le quotidien et quelques recommandations pour garder le contact entre nous et traverser au mieux ce moment de l'Histoire totalement inédit. Force et espoir.https://www.facebook.com/DiminoKW

Eric Godet, President and CEO of the Greater Gainesville Chamber of Commerce, joins us this week to discuss the Chamber's response to the COVID-related issues that our area's businesses are facing and how the Chamber is working to help them during this time. From assisting with PPP loans to an eat and shop local initiative, the Chamber is advocating for our area's businesses more than ever. And while no one can predict what the future holds, the Chamber is making every effort to stay proactive and plan ahead for when this crisis is over and we can go back to business as usual. 

Chaque jour, je vais prendre des nouvelles d'un collègue KW Masséna. Aujourd'hui: l'agent Aude Godet confinée à Nice. La crise sanitaire, le confinement, les doutes, l'organisation, le quotidien et quelques recommandations pour garder le contact entre nous et traverser au mieux ce moment de l'Histoire totalement inédit. Force et espoir. https://www.facebook.com/DiminoKW

durée : 00:29:26 - Ils font le Pays Basque

Avant de rencontrer Anthony pour cet épisode de Génération Do It Yourself, j’avais vu des bouteilles de Feed dans les rayons de mon Franprix. Méfiant, je n’avais jamais osé franchir le cap du repas en poudre ou en barre.Et puis on a tourné cet épisode, on a ri, on a parlé du fait que la moitié des gens qu’il rencontre le déteste pour ce qu’il fait et j’ai découvert le parcours d’Anthony, qui a littéralement démarré dans la rue. Il m’a raconté les années de démerde qui l’ont mené à ses premiers énormes succès … et à ses fails magistraux entre Bordeaux et Paris.On a aussi, évidemment, parlé de Feed. J’étais toujours méfiant, mais aussi vraiment curieux, alors j’ai enchaîné ce podcast sur un repas liquide en conduisant. Je ne vais pas vous mentir en vous disant que c’était un repas mémorable, mais ça a plus que largement fait le job, pas moins qu’un bon vieux sandwich au pain de mie façon aire d’autoroute. C’est donc validé par GDIY !Si vous voulez tenter l’expérience par vous-même, je vous ai négocié un code promo exclusif, DOIT, -10% sur votre première commande valable sur tout le site excepté les barres et les crunchy et pour une durée de 6 mois. De quoi vous laisser le temps de passer le cap Feed. “Une personne sur deux déteste Feed. En même temps, quand tu sors un produit comme le nôtre au pays de la gastronomie, tu t’y attends un peu !”Et si vous n’étiez pas encore convaincu de leur succès, Feed c’est aussi : une cinquantaine de produits distribués dans 5000 points de vente 1% du chiffre d’affaires reversé à une fondation “pour les jeunes qui veulent changer le monde”. En deux ans, Feed a déjà levé des fonds trois fois, dont 15 millions d’euros financés par Alven et Otium. La rumeur court qu’une quatrième levée se profile… Il faut dire que quand tu fais 2 millions de chiffre d’affaires la première année et 10 millions la suivante, ça attise la curiosité des investisseurs !Et ça, c’était en seulement deux ans d’existence. L’objectif d’Anthony désormais : conquérir l’estomac des gens pressés dans le monde entier !ll recommande : Les biographies de ceux qui ont réussi : Richard Branson, Elon Musk, Bill Gates, ArnoldSchwarzenegger (et son podcast avec Tim Ferriss). Le prince de Machiavel L’art de la guerre de Sun Tzu The E-myth revisited : why most small businesses don’t work and what to do about it de Michael E.Gerber (traduit en français sous le titre : E-myth : le mythe de l’entrepreneur revisité ).Slack et Asana pour l’organisation des équipes. Blinklist et koober, des applis qui résument des livres en 20 minutes. On a beaucoup parlé de l’article de Raphaël Godet, “Grumeaux, frustration, tentations… Pendant dix jours, j’ai testé un repas en poudre « 100% équilibré » qui tient dans une bouteille”.On a parlé des épisodes : #99 Antoine Freysz – Kerala Ventures – Comment être le The Voice des entrepreneurs ?#98 Pierre-Edouard Stérin – Smartbox – Gagner des millions pour tout céder à 50 ans#96 Pierre-Antoine Dusoulier – iBanFirst – Monter Saxo Bank, perdre 30 millions en une minute et se relancer avec brio.De mon podcast La Martingale avec Martin Menez de BevouacMerci à Morgan pour la musique et le mixage. Contactez-le sur studio-module.com !

Eric Godet shares how leadership in a Chamber of Commerce can influence the growth of a city.

The concept of rewards in the coming kingdom of heaven can be found on almost every other page in the New Testament. However, there are many who do not value this doctrine as an essential segment of their theological understanding. That is to say, this doctrine is considered insignificant in the grand scheme of God’s plan for the ages. But a careful reading of the New Testament will prove this notion to be false, and almost embarrassing that it would be discarded or discredited as nominal in any way. The doctrine of rewards finds great significance in one’s theological understanding because it allows for grace to remain grace without any inclusion of works. One of the greatest arguments against those who promote a “grace gospel” is that this “grace” is too free because it requires nothing of the individual needing salvation except that they believe the Gospel. These opponents would state that unless an expected result is required, such as a submission of one’s life, the repentance of all of their sins, or the desire to give up all that they have is present, they are not truly saved. The tension that is created between grace and works often manifests itself in contradictions. For example, A.W. Pink writes, “If it be true that no attempt to imitate Christ can obtain a sinner’s acceptance with God, it is equally true that the emulating of Him is imperatively necessary and absolutely essential in order to the saints’ preservation and final salvation.”[1] This could be understood as saying “you can’t do anything to be saved, but in order to be truly saved you must do something.” The Gospel is not about what the sinner does, but what the sinner needs.A sinner is saved by the grace of God alone, who was not obligated to supply a solution to our sin problem. From out of His profound love, the Creator God sent His only Son to die as a substitute for our sin, which paid the enormous penalty that we had incurred as sinners and made the perfect righteousness of God available to all who believe (have faith) in the Name of the Lord Jesus Christ alone. It is by faith alone in Jesus Christ alone that one is saved, receiving all that he or she was lacking. This includes the complete forgiveness of all sin, a wholly new Life, relief of all guilt and shame, reconciliation and full acceptance with his or her Creator, the perfect righteousness of God credited to them, and eternal life that is guaranteed beyond this present existence which can never be lost.The doctrine of rewards extinguishes the tension between faith and works. While one is saved by faith alone, there are consequences for how the believer lives in light of what he or she understands from the Scriptures. Every child of God is responsible for conducting their lives according to the truth of God’s Word. When they are faithful in what the Lord has asked of them, they receive a reward (1 Cor 3:14). But if they are unfaithful, whatever “good works” that they may have thought that they had will be burned up and the believer will suffer loss (1 Cor 3:15). Thus, there is a very real and serious consequence for believers who live unfaithfully to the Lord, but it does not infringe upon or impugn His unconditional acceptance of them in Christ Jesus.The opportunity to earn rewards is something that is wholeheartedly condoned by the Lord Jesus Christ (Matt 6:1, 17-18, 20; Mark 9:41; Luke 6:35). But the doctrine of rewards is not a personal “padding of the wallet” in the kingdom, for self-servitude will not be rewarded (Matt 6:2, 5). Rewards are to be done in service to the Lord Jesus Christ with “His name’s sake” as the heart’s motivator. The Christian Life is a responsibility to be stewarded, not a stage to be applauded. Many have believed that receiving a reward is only possible by an extreme act of obedience, but Jesus tells us that “whoever gives you a cup of water to drink because of your name as followers of Christ, truly I say to you, he will not lose his reward” (Mark 9:41). Simply caring for those who are serving Christ earns one a reward.We can clearly see that the Christian Life is one of faithful stewardship in light of the teachings of Scripture. Thankfully, Jesus taught on this subject in order to reorient much of the wrong thinking that may have been present among the Jewish people, and even His disciples, in the first century. While Luke 19:11-27 is similar to the parable taught in Matthew 25:14-30, the surrounding context of Luke 19 calls for this teaching to stand on its own merit. Luke 19:11-27. The parable that Jesus taught in Luke 19:11-27 follows His interactions with Zaccheus in 19:1-10. However, this parable may be slightly connected with Zaccheus’ situation in that he may have been present when this parable was taught, and Jesus’ use of the “mina” would have been something that he could have directly related to considering his background as a tax collector. Whether these connections are legitimate or not, Luke supplies us with a two-fold reasoning for why Jesus was teaching this parable. First, Jesus was “near Jerusalem” (19:11b) which is a detail that finds its significance later in the chapter when His “triumphal entry” takes place (19:28-40). This first point must be pondered because of the events that surround it. Jesus’ entry into the city was anything but “triumphal.” For Jesus, this was a time of great grief and sorrow. While His disciples were rejoicing and shouting as the Son of Man passed by the Mount of Olives just outside of the city (19:37-38), Jesus began weeping at the sight of Jerusalem (19:41). The message of the disciples was “Blessed is the King who comes in the name of the Lord; Peace in heaven and glory in the highest” (19:38), Jesus’ words capture the rejection of the Jewish people, the postponement of the kingdom of heaven on Earth, and the judgment that awaited the Jews because of their rebellion (19:42-44). Jesus knew what could have been had Israel accepted her Promised Messiah, but the leaders had spoken for the people (Matt 12:24), and though His miracles testified that the kingdom of God had come upon them (Matt 12:28), they rejected their Christ, which plunged the Jewish people into a “partial hardening” (Rom 11:25b), having the truth hidden from their eyes because of their unbelief (Luke 19:42b; Matt 13:10-17).The second reason given for Jesus teaching this parable was that “they supposed that the kingdom of God was going to appear immediately” (19:11c). This would explain the joyful celebration of the disciples in 19:37-38. As one reads through this parable, it becomes very clear that the kingdom will come at a later time, and that the “nobleman” must go away to receive this kingdom and then come again, now having possession of it, in order to establish it in the country from which he left. This justifies Jesus’ sorrow in Luke 19:41b-44, seeing that the Jews did not “recognize the time of your visitation” by the Messiah (19:44). Unbelief has postponed the kingdom. Instead, the Jewish people will be disciplined for their unbelief (19:44b). Thus, Jesus’ parable will serve to dispel the notion that the kingdom was to appear at His entry into the city of Jerusalem.Starting in 19:12, Jesus speaks of a nobleman who travels to a “distant country” for the purpose of receiving a kingdom “for himself.” After receiving this kingdom, the nobleman would then return. The details here must be carefully noted, especially in light of the current-day belief that the kingdom of heaven is “already” here in a spiritual form, but “not yet” here in a physical form. Theissen notes, “Consistency of interpretation demands that we hold, not only that the nobleman must return in person, but also that he will set up his kingdom in the country from which he departed. In other words, we must insist that Christ is not now sitting on the throne of David in heaven and ruling over his people on earth from that sphere, but that He receives the kingdom in heaven, returns to earth, and then sets up the kingdom on the earth.”[2] Having a general understanding of what Scripture tells us about the Messiah and the promise of His future return to establish His Kingdom, it is not hard to connect the dots and see that Jesus is this nobleman, the “distant country” would be during the interadvent age between His ascension and return when Christ is seated at the right hand of the Father (Acts 2:33; 5:31; 7:55-56), preparing a place for all believers (John 14:2-3) while making intercession for the saints (Rom 8:34; Heb 7:25). Before Jesus Christ returns to the Earth, He will have received the kingdom of heaven and His return will mark the establishment of that kingdom on Earth. What is interesting about this parable is that its contents were not hard to relate to by those in the audience, considering that the successor to Herod had done the same thing. Robertson explains, “Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.”[3] As we will see in 19:14, the “citizens” did not want the nobleman to rule over them, just as it was with the Jews and their response to Archelaus assuming command. While Jesus is not speaking of Archelaus, the concept would be familiar to those living in the first century.Luke 19:13 shows the nobleman calling ten of his slaves (“servants”) together before he leaves with each one being entrusted with a must “mina.” A mina is “a Greek monetary unit worth one hundred denarii.”[4] A “denarii” (also known in some cases as a “drachma”) is the equivalent of 100 days wages. With this, he gives them specific instructions: “Do business with this until I come back” (19:13b). Hodges explains, “Here lay the central point of the parable. The interadvent period which the parable proclaimed could be used to advantage. It was a time for investment. More than that, it was a time for investment directly related to the coming kingdom of God. Therefore, Zacchaeus needed to hear the parable at this crucial moment in his life. But so did everyone else in the audience as well.”[5] This speaks to the stewardship of the nobleman’s resources, which he entrusted to his slaves with the expectation that they would be faithful with what was entrusted to them.This “principled story-telling” has a vital application for us today. While our Master is away receiving the kingdom, we His servants are to be engaged in His business with His resources while He is away. We are to be faithful and wise with what He has entrusted to us, keeping in mind that it is ultimately His and that there will be a day in which He will return and settle accounts with His servants, receiving unto Himself the return that was earned while He was away.In Luke 19:14 we have the introduction of a group of people whom Jesus has not mentioned yet, the “citizens.” This group is said to have hated the nobleman, raising a protest against His rulership over them through a “delegation.” No doubt the citizens are the Jewish people and the “delegation” would be the Pharisees who were leading the charge against their Messiah in verbalizing the nation’s anti-belief (Matt 12:24). For the time being, the citizens are placed in the background of the parable while Jesus explains the events surrounding the nobleman’s return (Luke 19:15). The timing of this event is precise, with Jesus noting that the man had received the kingdom. This comment places this moment after Jesus has assumed the right to reign, but before He has brought His servants to account at the Judgment Seat of Christ (1 Cor 3:11-15; 2 Cor 5:10; Rev 19:6-10). The nobleman is ready to inquire of his servants regarding the business that they conducted while he was away and the return that they had received with the money that he had entrusted to them. While there are ten slaves that were given one mina each (19:13), we have only three that are brought to account, with each demonstrating a different level of return with what they were entrusted. With the first slave, we find that he was able to make an investment that gave a 1,000% return! The nobleman commends this servant, saying “Well done, good slave” (19:17a). This slave’s faithfulness over the small amount that he had been given was then greatly rewarded by the nobleman who set the slave over ten cities in his kingdom (19:17b).The second slave comes before the nobleman and presents a 500% return (19:18) to which the master replies by granting this servant rulership over five cities (19:19). One cannot help but to notice that the public commendation of “Well done, good slave” is absent from this scenario. This slave, who earned half the return that the first slave earned, does not get the privilege of hearing these words from the nobleman’s mouth.At this point, it should be clear that those who are faithful in this life, being about his Master’s business until He comes to bring us all to Himself (John 14:2-3) will receive rewards and reigning responsibilities that are much greater in magnitude than what we were entrusted with while on Earth. Thiessen cites Godet in explaining this: “In Luke the one point in question is to settle the position of the servants in the economy of glory which is opening, and consequently to determine the proportion of faithfulness displayed during the time of labor and probation which has just closed.”[6] Christ desires to share the regal responsibilities of His kingdom with His companions, but they must be faithful stewards who have proven themselves. One would not in clear conscience entrust their estate to a slothful and wayward child, for the outcome of such unbridled wealth in the hands of an irresponsible soul would be guaranteed devastation. Though related by blood, and though greatly loved, they would not be worthy of possessing such an opportunity. Their life’s record has shown them to be unworthy. What is the “mina” in the life of the one who is a disciple of Christ? There are many who have considered the “sharing of the Gospel” as the focus of what has been entrusted to the slave and that “doing business” (19:13b) would be evangelism, but we must conclude that this is not the only way that one can be faithful to that which God has entrusted to us. Believers have a responsibility to love one another (John 13:34-35), forgive one another (Eph 4:32), build up one another in love (Eph 4:15-16) and encourage one another daily (Heb 3:13). While there is so much more that would be considered in the realm of Christian faithfulness, the point is clear that the believer in Christ is not just a missionary to the world, but is also a minister to the Body of Christ. The first two accounts show that diligence and faithfulness should be the attitudes of all who would hope to reign alongside Jesus Christ in His coming kingdom. In Luke 19:20, a third servant approaches the nobleman but his response is entirely different than that of the first two slaves. Coming before the master, the third slave returns the exact same mina that was entrusted to him before the nobleman left to receive his kingdom. The slave reveals that he had hid it away in a handkerchief. The third slave then divulges the reason for his negligence in not “doing business” with the nobleman’s mina, citing “fear” of the nobleman “because you are an exacting man; you take up what you did not lay down and reap what you did not sow” (Luke 19:21b). The word “exacting” is the Greek word austēros meaning “harsh, rough, rigid,”[7] which has led to the transliteration of “austere” in the KJV. The charge is that the third slave did not want to risk losing what he had been given because he understood the nobleman to be harsh and rigid, taking those things which are not his and plundering the goods of others others for personal gain. Having returned the same mina that he had been given, the thought may have been “Well, at least I didn’t lose it!”At this point, a few questions need to be answered. First, has there been anything in the telling of this parable that would lead one to believe that the nobleman was a short-tempered tyrant who plundered the goods of others? No.Second, throughout this parable have we not seen that the nobleman’s actions are in direct relation to that which the Lord Jesus will do in leaving to receive a kingdom for Himself and then returning again to establish it at the place from whence He left? Yes.Would we conclude that the Lord Jesus Christ is a short-tempered tyrant who plundered the goods of others? I don’t think so either.In fact, what we see is that the third slave’s description of the nobleman is completely off base from who he really was. What we find out when listening to the third slave’s explanation is that he did not know his master very well at all and proceeded to live his life on a false presumption of his master that kept him from experiencing great things when his master returned. This is a tragic result! Being ignorant of his master’s character, the slave lived in fear, complacency, and slothfulness. Had he known his master more intimately, he would have served him with joy knowing that “He who promised is faithful” (Heb 10:23). Again, Godet (as quoted by Thiessen) has captured the third slave’s situation with clarity noting that he is a “believer who has not found the state of grace offered by Jesus so brilliant as he hoped,—a legal Christian, who has not tasted grace, and knows nothing of the Gospel but its severe morality.”[8]The nobleman responds to this excuse by calling the man a “worthless slave” (19:22a), which is probably better translated as a “wicked” or “evil slave.” While one may be quick to conclude that the declaration that this slave is “worthless/evil/wicked” would communicate that he was obviously “unsaved,” our attention must be drawn to the fact that this slave was as much a part of the nobleman’s house as the other two who were brought to account for the business that they had done. Not only that, but this third slave was also entrusted with the same amount as the other two. This remark against the slave is the conclusion that the nobleman makes due to his inactivity and unfounded excuses for slothfulness. Simply put, he did not know his master intimately, and because of this his assumed misrepresentation of his master’ character caused him to do nothing with what he was given.That the third slave’s description is a solid misrepresentation of the nobleman’s character can be seen in the master’s response in Luke 19:22b, which is posed in the form of a question: “Did you know that I am an exacting man, taking up what I did not lay down and reaping what I did not sow?” It is as if the nobleman is responding by saying, “is this who you really think that I am?” He then reasons with the third slave that if this was the presumption by which he was operating, “why did you not put my money in the bank, and having come, I would have collected it with interest” (Luke 19:23)? The least that this man could have done was invest it at the lowest level possible so that even the smallest amount of interest would have been gained. However, he did not. This tells us that either the man was lying in his reasonings with the nobleman and was actually lethargic and slothful, not caring about the responsibility entrusted to him, nor in serving his master, or that his unfounded mischaracterization of his master had paralyzed him from making the least of wise decisions that would secure gain for the nobleman.Regardless of the reason, his mina was confiscated and given to the most profitable slave (19:24). The “bystanders” (19:24a) are astonished at this act, seeing that the first slave already has ten minas. The nobleman explains that those who “have” will be given more, and those that have not will lose even those things that they have (19:26). The failure of the third slave to be diligent in his responsibilities has led him to a moment of shame before his master. One cannot help but to reflect on Paul’s words in 1 Corinthians 3:15 which state, “If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.” Finishing this parable, the nobleman speaks of his “enemies” (Luke 19:27) and clarifies their identity as those “who did not want me to reign over them,” speaking of the “citizens” in Luke 19:14. As identified earlier, this is (by and large) the nation of Israel who had rejected their Messiah, leading to a postponement of the kingdom of heaven. These enemies are brought before the nobleman and slaughtered for their rejection of him. This should not be surprising, considering that much is said in the Old Testament regarding the judgment that will befall the Jews because of their rejection of God and which occurs right before the establishment of the kingdom on Earth (Jer 30:4-9; Ezek 20:33-38). On a broader scale, Jesus’ return will bring about the slaughter of all who have rejected Him as can be clearly seen in Revelation 19:15-21. We are told that Jesus will “strike down the nations” (Rev 19:15), that the birds will gorge themselves on the flesh of kings and mighty men who had rebelled against Messiah (Rev 19:17-19), and that the rest “were killed with the sword which came from the mouth of Him” (Rev 19:21). All who reject Christ and are rebellious of His reign over them will be put to death. These are unbelievers who will be judged at the Great White Throne judgment (Rev 20:11-15). However, the servants/slaves are wholly different than the “citizens/enemies” in this parable, with Jesus drawing the necessary distinctions. This is most notable in that the servants are judged first (representative of the Judgment Seat of Christ) and the “citizens/enemies” are judged later (representative of the Great White Throne judgment). To sum up the eternal destinies of the parties involved in this parable, Wilkin writes, “Good servants will rule with Christ fully. Half-hearted servants will rule with Him in a more limited way. Wicked servants won’t rule with Christ at all, though they will be with Him forever. Unbelievers will experience the second death and will spend eternity in the lake of fire.”[9] With the third slave’s misunderstanding of his master, we could conclude that the more that you are intimately acquainted with Jesus, the more that you will faithfully serve Him with joy, knowing that He desires to reward you richly for the service that you have rendered (Rev 22:12). This third servant, having full rights and equal responsibility within the house of the master, was declared “wicked” because of his sloth and negligence. Therefore, he suffered loss, for even what he thought he had was taken away.The application is clear.The Lord Jesus Christ has entrusted His work to His people. While He is away receiving the kingdom for Himself, we are to be doing business: loving one another, praying, studying His holy Word, living His holy Word, forgiving one another, encouraging one another, structuring our lives to be led in holiness and faithfulness to wherever He may lead us, and making disciples of all nations. Thiessen commissions us writing, “Let us also ‘carry on business’ till He come, in order that we may hear His ‘well done,’ and receive a reward when He comes!”[10] How will your conversation with the Master go when He returns and settles accounts? [1] Arthur Walkington Pink, Eternal Security (Bellingham, WA: Logos Research Systems, Inc., 2005), p. 75.[2] Henry Clarence Thiessen, “The Parable of the Nobleman and the Earthly Kingdom (Luke 19:11-27),” Bibliotheca Sacra, vol 91 (1934): 184.[3] A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Lk 19:12.[4] Louw and Nida, p. 62.[5] Zane C. Hodges, A Free Grace Primer: The Hungry Inherit, The Gospel Under Siege, Grace in Eclipse, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2011), p. 335.[6] Thiessen, “The Parable of the Nobleman”: 188.[7] Thayer, Greek-English Lexicon, p. 84.[8] Thiessen, “The Parable of the Nobleman”: 190.[9] Robert N. Wilkin, “Two Judgments and Four Types of People (Luke 19:11–27),” Journal of the Grace Evangelical Society 25, no. 48 (2012): 20.[10] Ibid.

..Intervista a Massimiliano Caldi su "Mario Castelnuovo-Tedesco, Gian Francesco Malipiero, Riccardo Malipiero: Cello concertos" (CD Sony Classical), focus su Ennio Morricone e "Fierrabras"/Daniel Harding. "Debussy lettera a Godet" e appuntamenti della settimana: Notti trasfigurate della Civica Scuola Di Musica Claudio Abbado e chiusura della stagione della la Verdi.

..Intervista a Massimiliano Caldi su "Mario Castelnuovo-Tedesco, Gian Francesco Malipiero, Riccardo Malipiero: Cello concertos" (CD Sony Classical), focus su Ennio Morricone e "Fierrabras"/Daniel Harding. "Debussy lettera a Godet" e appuntamenti della settimana: Notti trasfigurate della Civica Scuola Di Musica Claudio Abbado e chiusura della stagione della la Verdi.

..Intervista a Massimiliano Caldi su "Mario Castelnuovo-Tedesco, Gian Francesco Malipiero, Riccardo Malipiero: Cello concertos" (CD Sony Classical), focus su Ennio Morricone e "Fierrabras"/Daniel Harding. "Debussy lettera a Godet" e appuntamenti della settimana: Notti trasfigurate della Civica Scuola Di Musica Claudio Abbado e chiusura della stagione della la Verdi.

Maryse used to experience symptoms of dizziness and extreme early morning anxiety. She would get better then fall back into her symptoms. Over and over again. Today she shares her doubts along the journey, the insights she received and how this understanding has put solid ground under her feet and expanded her comfort zone without her having to do a thing. Enjoy!

Sport'n'Chill a reçu Aurélie Godet ce lundi, une jeune rideuse de Wakeboard. Elle nous expliquera notamment les qualités que présente son sport. Elle était accompagnée de son préparateur physique Romaric Linares, spécialisé dans les sports d'eaux, qui nous apportera un point de vue technique de ce sport. Dans le reste de l'actu, le premier tour de l'Australian Open, le Paris-Dakar, ou encore le début des Championnat d'Europe de Handball. Dans le sport Montpelliérain, un bilan très satisfaisant avec 5 victoires, 1 match nul et 2 défaites. A noter la belle série du Montpellier Volley , le MHR Féminin qui reprend la tête du classement ou encore la belle opération des Vipers en D2 Hockey. Bonne écoute à tous !

webradio du festival Ecoute Voir Du 12 au 14 janvier 2017 - Tours réalisation : Emmanuel Moreira

Una entrega en forma de sucesión... uno (los de 111, la entrega de HDO)... dos (por el dúo Konix con Peter van Huffel y Alex Maksymiw)... tres (por el No Project Trio)... cuatro por el Jean-Brice Godet Quartet... Toda la información en http://www.tomajazz.com/web/?p=24147. HDO es un podcast de la factoría Tomajazz editado, producido y presentado por Pachi Tapiz.

Opt'art Du 10 au 30 août 2015 Vidéo présenté dans le cadre de Vidéo Project, parcours vidéo sur le territoire entre Angers et Nantes du 2 avril au 10 juillet 2015. En savoir plus sur GÉROME GODET

Sans titre Du 20 juillet au 9 août 2015 Vidéo présenté dans le cadre de Vidéo Project, parcours vidéo sur le territoire entre Angers et Nantes du 2 avril au 10 juillet 2015. En savoir plus sur Gérome Godet

At the 52nd New York Film Festival, film critics and historians gathered to talk about Jean-Luc Godard’s work and career during an NYFF Live event sponsored by HBO. Panelists included The New Yorker’s Richard Brody, former MoMA curator Lawrence Kardish and GOODBYE TO LANGUAGE star Héloise Godet.

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La ligneVid

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Sans titre Vidéo extraite de la série L'ATELIER_prend l'air, 2005 Du 18 février au 9 mars 2008

artificialeyes.tv installed 6 VMS VideoMirrorUnits in the upstairs of Ghetto for the launch of Edgar G. Diskotek, the reborn Godet from S.O.A.P