Podcast appearances and mentions of john eliot

Stanford University psychologist Caroline Fleck explains why validation, the act of showing someone that you understand their experience and accept it as valid, is a catalyst for transformation. Then, doctors John Eliot and Jim Guinn discuss how to get along with anyone. Guess what? Most of us either don't know these skills or don't actively employ them. Their book on the topic is "How to Get Along with Anyone: The Playbook for Predicting and Preventing Conflict at Work and at Home."

Do you dislike conflict? Do you feel like you need to win arguments? Conflict can actually improve your relationships when you know how to handle it well. My guest today is Dr. John Eliot. He's a renowned advisor to professional sports teams, coaches, and athletes who specializes in health and performance enhancement. He is also the co-author of the book How to Get Along With Anyone. Some of the things we talk about today are: How recognizing your conflict style can lead to stronger relationships How conflict can become a valuable opportunity for personal growth Why conflict can make relationships stronger How to predict and prevent conflict by recognizing other people's style How to tailor your communication for smoother interactions Subscribe to Mentally Stronger Premium for exclusive content like bonus episodes, signed books, and 30-day challenges that will keep you growing stronger. Links & Resources How to Get Along With Anyone Connect with the Show Buy Amy's books on mental strength Connect with Amy on Instagram — @AmyMorinAuthor Sponsors OneSkin — Get 15% off OneSkin with the code STRONGER at https://www.oneskin.co/ #oneskinpod Calm — Get 40% off a Calm Premium Subscription at calm.com/STRONGER ZocDoc — Go to Zocdoc.com/STRONGER to find and instantly book a top-rated doctor today! AirDoctor — Head to AirDoctorPro.com and use promo code STRONGER to get UP TO $300 off today! Shopify — Sign up for your one-dollar-per-month trial period at Shopify.com/mentallystronger! Branch Basics — Get 15% off Branch Basics with the code STRONGER15 at https://branchbasics.com/STRONGER15 #branchbasicspod Learn more about your ad choices. Visit megaphone.fm/adchoices

 If you've achieved a managerial position at work, that also means you've unlocked a whole new world of dealing with interpersonal conflict. Jim Guinn is president of the Resolution Resource Group, a training and development company. He joins host Krys Boyd to discuss how managers spend the equivalent of one full workday a week managing team problems and his plan for identifying stressors before they get out of hand. His book, written with co-author John Eliot, is “How to Get Along with Anyone: The Playbook for Predicting and Preventing Conflict at Work and at Home.” Learn about your ad choices: dovetail.prx.org/ad-choices

What's your conflict management personality? Dr. John Eliot, PhD, co-wrote a book on this topic. He mentors executives and advises professional sports teams, coaches, and athletes on psychological principles for enhancing health, performance, and workplace culture. He has consulted for NASA, the US Olympic Committee, the Mayo Clinic, Sony, and Microsoft. Eliot has held professorial appointments at the University of Virginia, Stanford, Rice, SMU, and the Texas Medical Center, winning teaching awards at each. In this episode: Why John decided to focus his research on ‘Conflict' personality How our conflict responses are rooted in predictable patterns How we can predict behavior in high-pressure or emotionally charged situations How someone's ‘Conflict' personality changes between home and work Why it's important to understand our own triggers How to Get Along with Anyone: The Playbook for Predicting and Preventing Conflict at Work and at Home by John Eliot and Jim Gunn is available at the Conflict Docs website: https://www.theconflictdocs.com/Home ►Please subscribe/rate and review the podcast on Apple Podcasts http://bit.ly/lastfirstdateradio  ►If you're feeling stuck in dating and relationships and would like to find your last first date, sign up for a complimentary 45-minute breakthrough session with Sandy https://lastfirstdate.com/application  ►Join Your Last First Date on Facebook https://facebook.com/groups/yourlastfirstdate  ►Get Sandy's books, Becoming a Woman of Value; How to Thrive in Life and Love https://bit.ly/womanofvaluebook , Choice Points in Dating https://amzn.to/3jTFQe9 and Love at Last https://amzn.to/4erpj7C  ►Get FREE coaching on the podcast! https://bit.ly/LFDradiocoaching  ►FREE download: “Top 10 Reasons Why Men Suddenly Pull Away” http://bit.ly/whymendisappear  ►Group Coaching: https://lastfirstdate.com/the-woman-of-value-club/  ►Website → https://lastfirstdate.com/  ► Instagram → https://www.instagram.com/lastfirstdate1/  ►Get Amazon Music Unlimited FREE for 30 days at https://getamazonmusic.com/lastfirstdate  

As a middle manager, handling workplace conflict might be your biggest daily challenge. But what if the secret isn't about finding one approach to conflict, but adapting to different conflict styles? Dr. John Eliot, who's advised NASA and Fortune 500 companies, reveals why some of your team members clash despite their best intentions—and what you can actually do about it.  Learn how to spot the five conflict styles, when to step in (and when not to), and how to adapt your approach whether you're dealing with your direct reports or senior leadership. Get practical tools for turning workplace tension into productive relationships, including a game-changing technique for handling emotional emails. What if the key to team harmony isn't avoiding conflict but instead understanding how to navigate it effectively? Connect with Guest –  Book: How to Get Along with Anyone Website: theconflictdocs.com Connect with Jen-  LinkedIn: https://www.linkedin.com/in/jenparnold/  Website: https://growthsignals.co/

How to Get Along with Anyone: The Playbook for Predicting and Preventing Conflict at Work and at Home by John Eliot, Jim Guinn Theconflictdocs.com Amazon.com Defuse any heated conflict by learning which of the five conflict styles you are and how to resolve even the most sensitive dispute with this must-read guide. The average American worker spends 156 hours a year engaged in the kind of moderate to intense workplace conflict that adversely impacts both performance and health. Managers spend twenty-six percent of their time addressing and resolving conflicts on their team—the equivalent of chewing up one full workday each week. But what if it didn't need to be like this? What if there was a way to spend less time in stressfully interpersonal interactions and more time on the things that really matter? Through three decades of building and facilitating team chemistry for Fortune 500 companies, professional sports franchises, schools, government agencies, nonprofit organizations, and families—Drs. Jim Guinn and John Eliot have reduced the time and cost of conflict resolution. With this on-the-ground experience combined with industry-leading science and research, Guinn and Eliot discovered people respond to conflict in one of five ways: avoid, compete, analyze, collaborate, or accommodate. Because our responses are ingrained byproducts of the subcortex in action, they are predictable. If you can predict how someone will behave in a given circumstance, you can formulate a game plan. The secret is knowing which of the five patterns someone is wired to use when smacked by a stressor. How to Get Along with Anyone is a pragmatic hands-on book to help you determine conflict types so you can navigate the arguments that emerge in day-to-day life. You'll learn the formula for identifying your coworkers' and loved ones' conflict styles and how to use this information to foster better communication and more effective, collaboration. Filled with fun, engaging examples and actionable techniques, How to Get Along with Anyone teaches you how to predict and prevent escalated conflict, arming you with practical tools for flipping the script on sticking points to nurture stronger and more meaningful relationships.ABOUT THE AUTHORS DR. JOHN ELIOT, PHD, mentors executives and advises professional sports teams, coaches, and athletes on how to apply individual and organizational psychology principles for enhancing health, performance, workplace culture, and the bottom line. He has consulted for NASA, the US Olympic Committee, the Mayo Clinic, Sony, Microsoft, and other Fortune 500 companies. His work has been featured in The New York Times, The Washington Post, NPR, ESPN, Fox Sports, MSNBC, Bloomberg, Harvard Business Review, and more. Eliot has held professorial appointments at the University of Virginia, Stanford, Rice, the SMU Edwin Cox School of Business, and the Texas Medical Center, where he won teaching awards at each. JIM GUINN, EDD, is the president of the Resolution Resource Group, a training and development company that works with Fortune 500 companies, professional sports franchises, large-scale school districts, universities, law firms, and governments on effectively handling conflict. As a mediator, he has conducted over a thousand successful mediations involving family, organizational, civil, and governmental disputes. Clients across HR departments, sales staffs, middle management, and boards, Dr. Guinn personally trains CEOs from all walks of life, plus numerous celebrities and sports icons.

Story #1: Did the Left not learn their lesson from the assassination attempts on President Donald Trump last year? Plus, why is Senator Mitch McConnell the only Republican left opposing President Trump's cabinet nominees? Story #2: Is Disney actually getting rid of DEI after their box office and streaming failures? And what are you watching? Featuring The Critical Drinker, Will Jordan. Story #3: The 5 personality types when it comes to conflict: which one are you? A conversation with Dr. John Eliot & Dr. Jim Guinn: the Authors of ‘How To Get Along With Anyone.' Tell Will what you thought about this podcast by emailing WillCainShow@fox.com Subscribe to The Will Cain Show on YouTube here: Watch The Will Cain Show! Follow Will on Twitter: @WillCain Learn more about your ad choices. Visit podcastchoices.com/adchoices

Welcome back to the podcast! Today we're going to spend some time studying Paul's first missionary journey, answering the question: What are the marks of a Biblical missionary?--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Today we're going to spend some time studying Paul's first missionary journey. Tracing his travels through Acts, we can break his travels into three parts:First Missionary Journey (Acts 13-14): Paul, along with Barnabas, traveled through Cyprus and parts of modern-day Turkey, including cities like Antioch, Iconium, Lystra, and Derbe.Second Missionary Journey (Acts 15:36-18:22): This journey began after a disagreement with Barnabas. Paul traveled through regions of Asia Minor and then to Europe, including cities like Philippi, Thessalonica, Berea, Athens, and Corinth.Third Missionary Journey (Acts 18:23-21:17): Paul revisited many of the places he had previously established churches, such as Galatia and Ephesus, and continued his ministry in Macedonia and Greece.Today we'll answer this question: Q. What Are the Marks of a Biblical Missionary?Today we'll identify Three Marks.First: What is a missionary?Defn: A “sent one” who goes to a different culture to share the good news about Jesus.“Missio” means to be sent. Implication: sent on God's mission. In the case of Paul & Barnabas: sent by the Holy Spirit, but through the local church (13:1-3)Comes from Great Commission:Matthew 28:19 (NLT) 19 Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.Why does this question matter?Not all missionary efforts are biblical!Our church: do these missionaries actually make disciples? Think of it like an investment…Goal: make moneyIf it didn't make money, would you keep investing? At some point, NO!Back to biblical missions:Goal: make disciplesIf it didn't make disciples, would you keep investing?Example: missionaries in SpainLiving like they were retiredNo fruit, no disciple-makingOur church: evaluating our investmentsIndividually, tooSo let's get to the text, the first-ever Christian missionTo discover Three Marks of Biblical MissionariesThree things that were true back thenThey're still true todayMark 1: Biblical missionaries proclaim the gospel. (14:1-7)Easy to forget this and make the focus “doing good” for societySome famous missionaries and their humanitarian impact: John Eliot (1604–1690)Known as the "Apostle to the Indians," Eliot was an English Puritan missionary who focused on converting Native Americans in New England.Eliot advocated for the rights of Native Americans, often opposing

Welcome back to the podcast! Today we're going to spend some time studying Paul's first missionary journey, answering the question: What are the marks of a Biblical missionary?--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Today we're going to spend some time studying Paul's first missionary journey. Tracing his travels through Acts, we can break his travels into three parts:First Missionary Journey (Acts 13-14): Paul, along with Barnabas, traveled through Cyprus and parts of modern-day Turkey, including cities like Antioch, Iconium, Lystra, and Derbe.Second Missionary Journey (Acts 15:36-18:22): This journey began after a disagreement with Barnabas. Paul traveled through regions of Asia Minor and then to Europe, including cities like Philippi, Thessalonica, Berea, Athens, and Corinth.Third Missionary Journey (Acts 18:23-21:17): Paul revisited many of the places he had previously established churches, such as Galatia and Ephesus, and continued his ministry in Macedonia and Greece.Today we'll answer this question: Q. What Are the Marks of a Biblical Missionary?Today we'll identify Three Marks.First: What is a missionary?Defn: A “sent one” who goes to a different culture to share the good news about Jesus.“Missio” means to be sent. Implication: sent on God's mission. In the case of Paul & Barnabas: sent by the Holy Spirit, but through the local church (13:1-3)Comes from Great Commission:Matthew 28:19 (NLT) 19 Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.Why does this question matter?Not all missionary efforts are biblical!Our church: do these missionaries actually make disciples? Think of it like an investment…Goal: make moneyIf it didn't make money, would you keep investing? At some point, NO!Back to biblical missions:Goal: make disciplesIf it didn't make disciples, would you keep investing?Example: missionaries in SpainLiving like they were retiredNo fruit, no disciple-makingOur church: evaluating our investmentsIndividually, tooSo let's get to the text, the first-ever Christian missionTo discover Three Marks of Biblical MissionariesThree things that were true back thenThey're still true todayMark 1: Biblical missionaries proclaim the gospel. (14:1-7)Easy to forget this and make the focus “doing good” for societySome famous missionaries and their humanitarian impact: John Eliot (1604–1690)Known as the "Apostle to the Indians," Eliot was an English Puritan missionary who focused on converting Native Americans in New England.Eliot advocated for the rights of Native Americans, often opposing

Today's +1 features wisdom from John Eliot, Marie Forleo and Bruce Springsteen.   Heroic: https://heroic.us ← "Heroic is the best self-development platform in the world." — John Mackey, co-founder & former CEO of Whole Foods Market   Want access to more wisdom in time? Get access to over 1,500 +1's (just like this!) and 650+ Philosopher's Notes (distilling life-changing big ideas from the best self-development books ever written) and a LOT more with our Heroic Premium membership. Learn more and get 30 days free at https://heroic.us

A new MP3 sermon from Trinity Baptist Church is now available on SermonAudio with the following details: Title: Wednesday Series - John Eliot, Apostle to the Indians Subtitle: Church History Speaker: Ryan Howard Broadcaster: Trinity Baptist Church Event: Midweek Service Date: 8/14/2024 Length: 38 min.

Fascinating and inspiring history lesson on the first Bible printed in this hemisphere, Indian Praying Towns, and the missionary efforts of John Eliot. Sources: Massachusetts History Book- The American Puritans by Dustin Benge and Nate Pickowicz Wikipedia Indian Praying Towns Native Northeast Portal: John Eliot Native Northeast Portal: Margaret Tyndal Winthrop The early Massachusetts press, 1638-1711, by George Emery Littlefield Boston University/ History of Missiology: Puritan minister and pioneer missionary among Native Americans Music attribution Track New York Music by ⁠https://www.fiftysounds.com⁠ Track London Music by ⁠https://www.fiftysounds.com

On this episode of Our American Stories, John Eliot translated the Bible into the language of a people who were there before the state: the Massachusetts. Support the show (https://www.ouramericanstories.com/donate)See omnystudio.com/listener for privacy information.

Whenever I can, I visit the world-famous Newberry Library in Chicago, a research library known for its collection of rare manuscripts. I’ll never forget a 2017 exhibition in which I viewed a copy of the very first Bible published in the Americas. It was not in English or any European language, but in a language spoken by Native American tribes. Called the Algonquian Bible, it was translated by Native American converts led by Puritan missionary pastor John Eliot. Down through the ages, God has preserved and spread His Word. This includes the Holy Spirit’s ministry of illumination. Jesus put it this way: The Holy Spirit “will guide you into all the truth” (v. 13). Jesus would send the Holy Spirit—also called the “Advocate,” the “Helper,” or the “Spirit of truth”— to believers after His ascension or return to heaven (v. 7). The Spirit would work on behalf of Christ and the gospel by, for example, convicting people of sin (vv. 8–11). People need to see themselves as sinners to know they need a Savior. Just as Jesus did only the will of the Father, the Spirit will speak only God’s words (v. 13) and give only what Christ gives Him (vv. 14–15). The Holy Spirit would help the disciples recall the words and actions of Jesus so they could perfectly record them in the Gospels. He would also help them write the other books of the New Testament, including “what is yet to come” (Revelation). In addition, the Spirit helps believers interpret and live out Scripture by opening our spiritual eyes. Illumination, then, is a work of the Holy Spirit which enables us to understand, interpret, and apply God’s Word. As we saw yesterday, there’s a dual responsibility in Bible study: God works and we work. >> Praying for the Spirit to open your eyes and heart should be a regular part of your Bible study and daily devotions. After all, asking for the Author’s help in reading His Book makes perfect sense!

Lee Juan 16:7–15 Siempre que puedo, visito la reconocida Biblioteca Newberry en Chicago, una biblioteca de investigación conocida por su colección de manuscritos raros. Nunca olvidaré una exposición del 2017 en la que vi una copia de la primera Biblia publicada en las Américas. No estaba en inglés ni en ningún idioma europeo, sino en un idioma hablado por las tribus nativas americanas. La llamada Biblia algonquina, fue traducida por conversos nativos americanos dirigidos por el pastor misionero puritano John Eliot. A lo largo de los siglos, Dios ha preservado y difundido Su Palabra. Esto incluye el ministerio de iluminación del Espíritu Santo. Jesús lo expresó de esta manera: El Espíritu Santo “los guiará a toda la verdad” (v. 13). Jesús enviaría el Espíritu Santo, también llamado el “Abogado”, el “Ayudador” o el “Espíritu de la verdad”, a los creyentes después de Su ascensión o regreso al cielo (v. 7). El Espíritu trabajaría a favor de Cristo y del evangelio convenciendo a las personas de pecado (vv. 8–11). Las personas necesitan verse a sí mismas como pecadoras para saber que necesitan un Salvador. Así como Jesús hizo solo la voluntad del Padre, el Espíritu hablará solo las palabras de Dios (v. 13) y dará solo lo que Cristo le da (vv. 14–15). El Espíritu Santo ayudaría a los discípulos a recordar las palabras y acciones de Jesús para que pudieran registrarlas perfectamente en los Evangelios. También les ayudaría a escribir los otros libros del Nuevo Testamento, incluyendo “los cosas por venir” (Apocalipsis). Además, el Espíritu ayuda a los creyentes a interpretar y vivir las Escrituras al abrir nuestros ojos espirituales. La iluminación, entonces, es una obra del Espíritu Santo que nos permite comprender, interpretar y aplicar la Palabra de Dios. Como vimos ayer, hay una doble responsabilidad en el estudio de la Biblia: Dios trabaja y nosotros trabajamos. Orar para que el Espíritu te abra los ojos y el corazón debe ser una parte habitual de tu estudio bíblico y de tus devociones diarias. Después de todo, pedir la ayuda del Autor para leer Su Libro tiene mucho sentido. See omnystudio.com/listener for privacy information.

Episódio com o tema "John Eliot". Apresentação e Produção: Samuel Mattos  John Eliot veio com os primeiros colonos para o Novo Mundo, Estados Unidos. Puritano, trabalhou entre os indígenas, traduzindo a Bíblia para o idioma deles e protegendo-os das tiranias dos colonizadores. Confira!See omnystudio.com/listener for privacy information.

Today's Heroic +1 features wisdom from John Eliot's "Overachievement". See the full +1 here: https://www.heroic.us/optimize/plus-one/who-has-supported-you Get more wisdom in less time with a Heroic membership. Get started for FREE today: http://heroic.us Ready to actualize your Heroic potential? Join 12,500+ Heroes from 110+ Countries by becoming a certified Heroic Coach: https://heroic.us/coach About Heroic: Heroic integrates ancient wisdom, modern science, and practical tools into a beautifully-designed app to help activate your best. Premium Heroic members have access to 600+ of the absolute greatest personal development books distilled into 25-min PhilosophersNotes and 50+ hour-long masterclasses on all areas of a flourishing life. #sports #supporter #gratitude #wisdom #morewisdominlesstime #personaldevelopment #heroic

In our modern secular culture, to be called puritanical conjures up negative emotions. If you are puritanical, you a sexually repressed, a stick in the mud, you have no joy, too heavenly minded to be of any earthly good. It would seem that whatever this culture accuses people of being, probably the complete opposite is the truth. So, let CHM introduce you to the true Puritans. They were anything but “puritanical”, they were a dynamic, evangelistic, deeply spiritual and compassionate group of people that wore colorful clothes and loved to party in a pious sort of way. I would like to first read to you the "Did you know" section of the magazine and then read to you half of the article: "Gifted Founders" by Mark Galli. This episode, I will tell you about John Eliot and John Winthrop.This article can be found here in Issue 41https://christianhistoryinstitute.org/magazine/issue/the-american-puritans

ذهن ناخودآگاه تو ، بدون اینکه خودت متوجه بشی، همه چیز تو را کنترل می‌کنه. اگر بتوانی ذهن ناخودآگاه‌ات را تغییر بدهی آن وقت است که کارهایی که برای پیشرفت کردن نیاز داری را بدون اینکه ذره‌ای بهش فکر کنی انجام می‌دهی. ماجرای دزیره لیندون و ماراتن را یادت هست؟ او در مسابقه دو ماراتن پیروز شد چون قبل از شروع این مسابقه ذهن ناخودآگاه اش را تغییر داده بود. اگر تا بحال دو استقامت را امتحان کرده باشی میدونی چی میگم. دو سه کیلومتر اول را که رد کنی بدنت میره روی حالت اتوماتیک و از این به بعد این بدن است که تو را با خودش می‌برد. ذهن ناخودآگاه زیر بنای همه آن چیزی است که در این کتاب در موردش صحبت می‌کنیم. به همین دلیل چیزی است که قبل از هر موضوع دیگری باید در موردش بررسی کنیم. ذهن ناخودآگاه اعتماد به نفس تو را می‌سازد و بهت اجازه می‌ده در کسری از ثانیه تصمیم گیری کنی و چیزی که یاد گرفتی در هنگام مسابقه را اجرا کنی. ذهن ناخودآگاه است که تصمیم می‌گیره شوت بزنی یا نزنی. همه مربیان دنبال کسی می‌گردند که در لحظه حساس که تیم نیاز به یک شوت داره تردید نکنند. اگر ذهن ناخودآگاه ات را آماده کرده باشی می‌تونی آن بازیکن باشی. اگر دوست داری در این زمینه بیشتر بدونی این کتابهایی است که می‌تونی مطالعه کنی The Four Agreement by Don Miguel Ruiz Maverick Mindset by Dr. John Eliot

Jesus-centered theology means that we embrace the image of God in all peoples as we seek to make sense of God. Josh uses John Eliot, an early American missionary to Native Americas, to illustrate how the Bible and theology has been used as a tool of domination instead of a tool that fosters local theology among Christians. Josh proposes that theology should honor the image of God in all peoples, not just those with power and control of land.   

Today in the studio we have a very special item: a single page from a copy of the first Bible printed in Colonial America. Mamusse Wunneetupanatamwe Up-Biblum God, also known as the Eliot Indian Bible, is a translation of the Geneva Bible into Natick, a previously unwritten dialect spoken by the Algonqian peoples of Massachusetts (British publishers held a monopoly on the publication of English-language Bibles, so none were printed in America until after the revolution). This Bible was the work of John Eliot, a Puritan missionary, and a team of Algonquin translators. Printed in Cambridge it took over 14 years to produce. You can view the full Bible here and learn more about its laborious, painstaking creation on today's episode.

Puritan missions in New England were slow to start. Once they did, it became difficult to know where sincere evangelism ended and politics began. John Eliot received a lot of help to launch his missionary work, but there was a lot of controversy surrounding those efforts. In this episode, we will explore some of those controversies. They can tell us a lot about how deception can bring power and how that power can be wielded. Puritan missions in New England were slow to start. Once they did, it became difficult to know where sincere evangelism ended and the politics began. John Eliot received a lot of help to launch his missionary work. But there was a lot of controversy surrounding those efforts. In this episode, we will explore some of those controversies. They can tell us a lot about how deception can bring power and how that power can be yielded. Audio Production by Podsworth Media.

If there is a sincere desire to succeed, one will often look to those who have already succeeded for guidance. Thomas Mayhew had been successful in missions. John Eliot and Massachusetts Bay did not look to Thomas Mayhew's example. His had been genuine. Instead, their commitment became political. It was through deception and determination that Puritan New England launched their missionary efforts. In this episode, we'll see the opening vollies of Puritan missions in New England. Audio Production by Podsworth Media.

In the wake of so many controversies, there arose one more for the Puritan Oligarchy. This was in their wheelhouse and presumably should have been a slam dunk. It wasn't. The missionary efforts of The United Colonies, led by John Eliot, was marred with political intrigue and disappointing results. The records, the sentiments from those who were there, and the numeric results are a testimony not to doctrine, but to approach. Sometimes, the old adage really is true, "It's not what you say, but how you say it." In this two-part episode, we'll measure the efforts of John Eliot on the backdrop of Thomas Mayhew's work on Martha's Vineyard and the political activity of the Magistrates. Audio Production by Podsworth Media.

Introductory note on John Eliot (Volume 43, Harvard Classics)

John Eliot put his life at the mercy of the redmen to get them to listen to his preachings. He wrote vividly about his settlements of Christian Indians. Now villages and Indians have disappeared. Only his story remains. (Volume 43, Harvard Classics) John Eliot holds Indian prayer meeting June 17, 1670.

Optimize: https://optimize.me/​ (← Get Free Stuff + Free 2-Week Trial!) Optimize Coach: https://optimize.me/coach​ (← Join 2,000+ Optimizers from 70+ Countries!) Overachievement by John Eliot. In this PN TV episode we take a quick look at some of my favorite Big Ideas from "Overachievement"--a book all about rockin' our greatness! :)

Optimize: https://optimize.me/​ (← Get Free Stuff + Free 2-Week Trial!) Optimize Coach: https://optimize.me/coach​ (← Join 2,000+ Optimizers from 70+ Countries!) Overachievement by John Eliot. In this PN TV episode we take a quick look at some of my favorite Big Ideas from "Overachievement"--a book all about rockin' our greatness! :)

This is the history story of John Winthrop, the founder of Boston; John Eliot, the great English missionary; and King Philip, an Indian chief. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Albert-Jan Regterschot is al enige tijd bezig met het schrijven van een biografie over John Eliot. In deze uitzending van de PuriteinenPodcast neemt hij luisteraars mee naar het zendingswerk en vertaalwerk onder Indianen. Door de ogen van John Eliot, een puriteinse predikant die met de tweede golf emigranten aankwam in Amerika.  Verschillende Indianen kwamen tot bekering. Als zij hun verhaal deden, bleek er sprake te zijn van een taal- en cultuurkloof. Niet iedereen erkende dit als het werk van de Heere. Albert-Jan Regterschot laat zien dat dit een blijvend aandachtspunt is in het zendingswerk. Meer Reformatorisch Dagblad?Volg ons via:https://www.rd.nlNieuwsbrief: https://www.rd.nl/nieuwsbriefInstagram: https://www.instagram.com/rdbeeldFacebook: https://nl-nl.facebook.com/refdag

In this episode, Davina is joined by the internationally renowned conductor, Sir John Eliot Gardiner. They discuss his flourishing international career as one of the world's most innovative and dynamic conductors, his award-winning ensembles- The Monteverdi Choir and Orchestras, and also his love of all music from Bach to Bernstein. Davina and John Eliot cover a range of repertoire including Bach's Cantata BWV 77,  Monteverdi's Opera, 'Il Ritorno d'Ulisse in patria', Beethoven's Symphony Number 7 and also Brahms's Geistliches Lied.   This episode contains recordings from the English Baroque Soloists, Orchestre Révolutionnaire et Romantique and The Monteverdi Choir, from their label SDG.   All recordings from Episode 10 can be found in the Spotify Playlist here: https://open.spotify.com/playlist/0GluYFkqq3j9NZhLYqcqCT?si=-B4THcZkRTO1wNDUkjoIrw   Watch The Monteverdi Choir and Orchestras on their YouTube Channel here:  https://www.youtube.com/channel/UCBYbc4_3QJ9YEhXJtCTVO0A/videos      

On today’s Equipping You in Grace show, Dave and Dustin Benge discuss the contribution the American Puritans made to the American church, what writers can learn from the American Puritans to help them grow as writers, and advice to ministry leaders navigate challenges on social media, along with his book with Nate Pickowicz, The American Puritans (Reformation Hertige, 2020). What you’ll hear in this episode John Eliot and why he’s so important. The contribution the American Puritans made to the life of the American church. How the American Puritans can help Christians today to navigate challenging times and issues. What writers can learn from the American Puritans to help them grow as writers. The main differences between the output of the English Puritans and the American Puritans. Advice for ministry leaders navigating challenges on social media. About the Guest DUSTIN W. BENGE (PhD, The Southern Baptist Theological Seminary) is provost of Union School of Theology, Wales, visiting professor of Munster Bible College, Cork, Ireland and a Senior Fellow of The Andrew Fuller Center for Baptist Studies. In addition, Dustin is the author of several books, writes regularly for Reformanda Ministries and Tabletalk, and serves as editor of Expositor magazine. Dustin and his wife Molli live in Porthcawl, Wales. Subscribing, sharing, and your feedback You can subscribe to Equipping You in Grace via iTunes, Google Play, or your favorite podcast catcher. If you like what you’ve heard, please consider leaving a rating and share it with your friends (it takes only takes a second and will go a long way to helping other people find the show). You can also connect with me on Twitter at @davejjenkins, on Facebook, or via email to share your feedback. Thanks for listening to this episode of Equipping You in Grace!

On today’s Equipping You in Grace show, Dave and Dustin Benge discuss the contribution the American Puritans made to the American church, what writers can learn from the American Puritans to help them grow as writers, and advice to ministry leaders navigate challenges on social media, along with his book with Nate Pickowicz, The American Puritans (Reformation Hertige, 2020). What you’ll hear in this episode John Eliot and why he’s so important. The contribution the American Puritans made to the life of the American church. How the American Puritans can help Christians today to navigate challenging times and issues. What writers can learn from the American Puritans to help them grow as writers. The main differences between the output of the English Puritans and the American Puritans. Advice for ministry leaders navigating challenges on social media. About the Guest DUSTIN W. BENGE (PhD, The Southern Baptist Theological Seminary) is provost of Union School of Theology, Wales, visiting professor of Munster Bible College, Cork, Ireland and a Senior Fellow of The Andrew Fuller Center for Baptist Studies. In addition, Dustin is the author of several books, writes regularly for Reformanda Ministries and Tabletalk, and serves as editor of Expositor magazine. Dustin and his wife Molli live in Porthcawl, Wales. Subscribing, sharing, and your feedback You can subscribe to Equipping You in Grace via iTunes, Google Play, or your favorite podcast catcher. If you like what you’ve heard, please consider leaving a rating and share it with your friends (it takes only takes a second and will go a long way to helping other people find the show). You can also connect with me on Twitter at @davejjenkins, on Facebook, or via email to share your feedback. Thanks for listening to this episode of Equipping You in Grace!

On the four hundredth anniversary of the arrival in the new world of the Mayflower, Dustin Benge and Nate Pickowicz have written a lively and accessible account of America's earliest English immigrants. Their new book, The American Puritans (Reformation Heritage Books, 2020) presents nine mini-biographies that outline key events in the lives of individuals including Anne Bradstreet, John Eliot, John Cotton and Cotton Mather. Drawing on the rich body of scholarly work that has been developed to describe these contexts, The American Puritans offers a sympathetic account of these hotter sort of protestants and the enduring significance of their errand into the wilderness. Crawford Gribben is a professor of history at Queen's University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of An introduction to John Owen (Crossway, 2020). Learn more about your ad choices. Visit megaphone.fm/adchoices

On the four hundredth anniversary of the arrival in the new world of the Mayflower, Dustin Benge and Nate Pickowicz have written a lively and accessible account of America’s earliest English immigrants. Their new book, The American Puritans (Reformation Heritage Books, 2020) presents nine mini-biographies that outline key events in the lives of individuals including Anne Bradstreet, John Eliot, John Cotton and Cotton Mather. Drawing on the rich body of scholarly work that has been developed to describe these contexts, The American Puritans offers a sympathetic account of these hotter sort of protestants and the enduring significance of their errand into the wilderness. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of An introduction to John Owen (Crossway, 2020). Learn more about your ad choices. Visit megaphone.fm/adchoices

On the four hundredth anniversary of the arrival in the new world of the Mayflower, Dustin Benge and Nate Pickowicz have written a lively and accessible account of America’s earliest English immigrants. Their new book, The American Puritans (Reformation Heritage Books, 2020) presents nine mini-biographies that outline key events in the lives of individuals including Anne Bradstreet, John Eliot, John Cotton and Cotton Mather. Drawing on the rich body of scholarly work that has been developed to describe these contexts, The American Puritans offers a sympathetic account of these hotter sort of protestants and the enduring significance of their errand into the wilderness. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of An introduction to John Owen (Crossway, 2020). Learn more about your ad choices. Visit megaphone.fm/adchoices

On the four hundredth anniversary of the arrival in the new world of the Mayflower, Dustin Benge and Nate Pickowicz have written a lively and accessible account of America’s earliest English immigrants. Their new book, The American Puritans (Reformation Heritage Books, 2020) presents nine mini-biographies that outline key events in the lives of individuals including Anne Bradstreet, John Eliot, John Cotton and Cotton Mather. Drawing on the rich body of scholarly work that has been developed to describe these contexts, The American Puritans offers a sympathetic account of these hotter sort of protestants and the enduring significance of their errand into the wilderness. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of An introduction to John Owen (Crossway, 2020). Learn more about your ad choices. Visit megaphone.fm/adchoices

On the four hundredth anniversary of the arrival in the new world of the Mayflower, Dustin Benge and Nate Pickowicz have written a lively and accessible account of America’s earliest English immigrants. Their new book, The American Puritans (Reformation Heritage Books, 2020) presents nine mini-biographies that outline key events in the lives of individuals including Anne Bradstreet, John Eliot, John Cotton and Cotton Mather. Drawing on the rich body of scholarly work that has been developed to describe these contexts, The American Puritans offers a sympathetic account of these hotter sort of protestants and the enduring significance of their errand into the wilderness. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of An introduction to John Owen (Crossway, 2020). Learn more about your ad choices. Visit megaphone.fm/adchoices

On the four hundredth anniversary of the arrival in the new world of the Mayflower, Dustin Benge and Nate Pickowicz have written a lively and accessible account of America’s earliest English immigrants. Their new book, The American Puritans (Reformation Heritage Books, 2020) presents nine mini-biographies that outline key events in the lives of individuals including Anne Bradstreet, John Eliot, John Cotton and Cotton Mather. Drawing on the rich body of scholarly work that has been developed to describe these contexts, The American Puritans offers a sympathetic account of these hotter sort of protestants and the enduring significance of their errand into the wilderness. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of An introduction to John Owen (Crossway, 2020). Learn more about your ad choices. Visit megaphone.fm/adchoices

On the four hundredth anniversary of the arrival in the new world of the Mayflower, Dustin Benge and Nate Pickowicz have written a lively and accessible account of America’s earliest English immigrants. Their new book, The American Puritans (Reformation Heritage Books, 2020) presents nine mini-biographies that outline key events in the lives of individuals including Anne Bradstreet, John Eliot, John Cotton and Cotton Mather. Drawing on the rich body of scholarly work that has been developed to describe these contexts, The American Puritans offers a sympathetic account of these hotter sort of protestants and the enduring significance of their errand into the wilderness. Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of An introduction to John Owen (Crossway, 2020). Learn more about your ad choices. Visit megaphone.fm/adchoices

Who was John Eliot and what was his impact on the Massachusetts Bay Colony in the 17th century? What can learn from him in reaching the lost for Christ? Megiddo Radio · #433 John Eliot (1604-1690): "The Apostle to the Indians"

Who was John Eliot and what was his impact on the Massachusetts Bay Colony in the 17th century- What can learn from him in reaching the lost for Christ-

Join The History Book as Jacob covers the Praying Indians, the missionary work of John Eliot, and King Philip's War! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Join The History Book as Jacob covers the Praying Indians, the missionary work of John Eliot, and King Philip's War! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

John Eliot: Apostle to the Indians by Museum of the Bible

The year was 1690 and John Eliot, the apostle to the Indians, died. The reading is a quote from Karl Barth's "Church Dogmatics." — We’re a part of 1517 Podcasts, a network of shows dedicated to delivering Christ-centered content. Our podcasts cover a multitude of content, from Christian doctrine, apologetics, cultural engagement, and powerful preaching. GIVE BACK: Support the work of 1517 today CONTACT: CHA@1517.org SUBSCRIBE: Apple Podcasts Spotify Stitcher Overcast Google Play FOLLOW US: Facebook Twitter This show was produced by Christopher Gillespie, a Lutheran pastor (stjohnrandomlake.org), coffee roaster (gillespie.coffee), and media producer (gillespie.media).

Am 21. Mai 1690 stirbt John Eliot. Der Puritaner versuchte die Algonquin-Indianer zu missionieren. Dafür lernte er ihren Dialekt und übersetzte die Bibel in ihre Sprache.

Ein "besseres England" suchte er in der Neuen Welt. Was der Puritaner John Eliot vorfand, waren die Algonquian-Indianer, die an der amerikanischen Ostküste lebten. Sein Auftrag war klar: christliche Missionierung dieser Heiden. Dabei legte Eliot allerdings eine fast moderne Offenheit an den Tag und ein Verständnis für Kulturen und Sprache, die späteren Missionaren und Siedlern gänzlich abging. Autor: Martin Herzog

Es war kurz nach der Ankunft der Pilgerväter mit der Mayflower in Amerika. Damals im 17. Jahrhundert ging ein Missionar neue Wege: John Eliot. 1690 starb er. Schon zu Lebzeiten bekannt wurde er als "Der Indianer-Apostel".

John Eliot: Apostle to the Indians by Museum of the Bible

In today's episode of Books & Bars, I break down John Eliot's book "Overachievement", and why you should focus less on goal-setting, and more on the BIG PICTURE. If you don't have a vision to begin with, I wish you the best of luck in this game. If you're having trouble finding your vision, that the first step we take in my Killer Instinct program. Sign up here: Imnotyou.com/KI

Many “Johns” helped spread the gospel in colonial New England. On this episode of 5 Minutes in Church History, Dr. Stephen Nichols introduces us to John Eliot, John Davenport, John Tennent, John Brainerd, and John Wauwaumpequunnaunt. Read the transcript.

In this episode of 5 Minutes in Church History, Dr. Stephen Nichols goes back and tells the story of John Eliot, the "apostle to the Indians."

If you're looking to live an extraordinary life, this great book lays out the new model for rockin' it. In the Note, we'll explore some Big Ideas on how to get into your Trusting Mindset where you just let it rip as you eat stress like an energy bar and put yourself on super pilot. Remember that everyone who's ever made history was a nut… until they did what they said they'd do and then they were a genius.

If you're looking to live an extraordinary life, this great book lays out the new model for rockin' it. In the Note, we'll explore some Big Ideas on how to get into your Trusting Mindset where you just let it rip as you eat stress like an energy bar and put yourself on super pilot. Remember that everyone who's ever made history was a nut… until they did what they said they'd do and then they were a genius.

This episode is titled, A City on a Hill, and returns to our look at the Propagation of the Christian Faith in the Americas.Back in Episodes 105 and 6, we breached the subject of Missions in the New World. We looked at the role the Jesuits played in the Western Hemisphere. While the post-modern view of this era tends to reduce all European missionaries in a monochromatic Euro-centrism that leveled native American cultures, that simply wasn't the case. Yes, there were plenty of Catholic, Orthodox, and Protestants who conflated the Gospel with their mother culture. But there were not a few missionaries who understood the difference and valued the uniqueness that was native American cultures. They sought to incarnate the Christian message in those cultures and languages. That often got them in trouble with officials back home who wanted to exploit indigenous peoples. In other words, it isn't just modern Liberation Theology advocates who sought to protect the peoples of the New World from the exploitive injustices of the Old. Many early missionaries did as well.So, we considered the work of men like Jean de Brébeuf and Madame de la Peltrie in the northeast of North America. We considered the work of the Russian Orthodox Church in the far northwest and down the west coast to California. They were met by the Spanish coming north out of Central America.Protestants were a bit late to the game. One of the first real attempts was near Rio de Janeiro when the French Huguenot Admiral Villegagnon established a short-lived Calvinist settlement in 1555. It folded when the French were expelled by the Portuguese. A more permanent settlement was made by the Dutch when they captured Pernambuco at the easternmost tip of Brazil. This settlement remained a Calvinist enclave for forty years.North America presented a very different scene for missions than Central and South America. The voyage of the Mayflower with its ‘Pilgrims' in 1620 was a historical pointer to the strong influence of Calvinism in what would become New England. The states of Massachusetts, Connecticut, and New Hampshire were strongly Congregationalist or Presbyterian in terms of church polity and heavily influenced by English Puritanism. At least some of these pioneers felt a responsibility for spreading the Christian faith to native Americans.In episode 106, we talked about John Eliot, the Mayhews, William Carey, David Livingstone, David Brainerd, and, Jonathan Edwards.Besides Presbyterians and Congregationalists, Episcopalians achieved some success in evangelizing the Indians.And again, for those who missed my earlier comment … While it's fashionable in some circles to eschew the use of the label “Indian” in favor of the assumed-moniker “Native American” for indigenous people of the New World, many of their modern day descendants have made clear their desire to be called “Indians” or referred to by their tribal identity, rather than “Native American.”  So please, those of non-New World descent who take umbrage at the label “Indian” on behalf of others, assuming you're defending People of Color, no nasty emails or snarky reviews because you speak that of which you know not.If some frustration came through in that >> Sorry, Not Sorry. It's just tiresome dealing with the comments of those who want to apply fleeting social concepts that appeared two-seconds ago as a blanket over hundreds and even thousands of years of history. It's simply unconscionable to apply contemporary values and untested, highly-questionable social theories on prior ages, as though just because we live now, we're somehow more enlightened, more civilized, in a word better than those who are thus cast as “worse” only because they lived before this moment of grand-enlightenment. The arrogance of that perspective is stunning.Okay, end of my tirade of personal pique …Being that we've just come up to the age of the Puritans in England, now would be a good time to take a little closer look at Puritanism in the New World.During the reign of James I, some Puritans grew discouraged at the pace of reform in England and separated entirely from the Church of England. After a sojourn of about eleven years in the Netherlands, a group of these “separating Puritans,” known to us as “Pilgrims,” set sail for the New World. The Dutch were generally welcoming of these English dissenters because they shared the same faith and as the English were such hard workers, added to their booming economy. But the English grew distressed after a little more than a decade that their children were becoming more Dutch, than English. They couldn't return to England where tension was thick between the Crown and Puritans. So they decided to set sail for the New World and try their fortune there. They established a colony at Plymouth in 1620 in what is now southeastern Massachusetts.While it struggled greatly, it eventually succeeded and became something of a model for other English settlements in the region.Back in England, when Archbishop Laud suppressed Puritans, emigration to the New World increased. As the Puritans' relationship with the new king soured, a Puritan lawyer named John Winthrop began plans for a colony in New England. In March 1629, Winthrop obtained a royal charter to establish the Massachusetts Bay Colony. A year later he was joined by 700 colonists on eleven ships and set sail.While aboard the Arbella, Winthrop preached a sermon declaring to his fellow travelers, “We shall be as a city upon a hill. The eyes of all people are upon us.” Others were soon captivated by this vision of a Christian commonwealth, and from 1630 to the beginning of the English Civil War, well over 20,000 Puritans settled in New England. “The Great Migration” had begun.These later Puritans were different from the Separatists Pilgrims of Plymouth. They regarded themselves as loyal members of the Church of England, now established in NEW England. They had the chance to install the reforms they'd ached to achieve back in England. They may have separated geographically, but not in loyalty to The Church of England.The New England Puritans held a vision, not just of a pure church, but of a purified society, one committed to Biblical principles, not just in church affairs but in all facets of public life. The idea of “covenant” between God and his people was at the center of their enterprise. Following the pattern of God's covenant with Israel, they promised to obey God and in turn, He'd bless them. This is why one often encounters the terminology that Massachusetts was a kind of New Israel. That required strict observance of the Sabbath. Families were structured as “little churches,” with the father bestowing blessing for obedience and vice-versa.This social structure required public piety. It prohibited what was called “secular entertainments”, like games of chance, dancing around maypoles, horse racing, bear-baiting, and the theater. Christmas celebrations were regarded as pagan rituals. Puritans adopted a rich view of piety that at times became excessive and became à What's the word? Let's just call it, odd.Following the Pietist tradition, New England Puritans required a genuine public declaration of conversion as a condition for church membership. Problems arose when children, who'd grown up in pious homes and had always counted themselves as Born Again, to give testimony to their dramatic conversion event. That led to many of them being excluded from membership in the Church, which was the heart and center of social life in the New England town. Divisions erupted, leading Puritan minister Richard Mather to developed the so-called “Half-Way Covenant” to solve the problem. The Half-Way Covenant gave a kind of quasi-membership that included baptism but not Communion to the children of church members. Puritan leaders hoped this would expose “halfway members” to an example that would see them having their own “born again” experience and usher them into full membership.Some historians assert the Puritans aimed for a theocracy. While Winthrop was governor, he certainly wanted to base the colony's laws on biblical principles, but he didn't permit clergy in civil governing. Church officials had no authority over civil magistrates. Winthrop and government officials sought the advice of ministers, but political authority rested in the hands of the laity. Theocratic tendencies certainly existed, but the colony's congregationalism restrained them. New England never had enough unity to be a theocracy.While a minority in England, Puritans were the majority in New England. A less careful recounting of American history would say they fled the Old World for the New to obtain religious liberty. Not really. They left so they could establish a PURITAN system of Church and State. There was no religious liberty as we conceive it today. Puritan New England was quite IN-tolerant of dissenters; like Roger Williams and Anne Hutchison.Historian Ed Morgan describes Roger Williams as a “charming, sweet-tempered, winning man, courageous, selfless, God-intoxicated — and stubborn.” Arriving in Boston just a year after Winthrop, he was quickly asked to be pastor of the local congregation. Williams refused. He was a staunch Separatist who vehemently disagreed with the Puritan connection to the Church of England. It stunned his neighbors that a man would turn down the invitation to be a pastor. This and other behaviors so infuriated the leaders of the Massachusetts Bay Colony, they expelled him.Five years later, Williams settled at the tip of Narragansett Bay on land purchased from the Indians. He named the settlement Providence and declared religious freedom — the first colony in the world in which religious liberty for all was genuine. Infant baptism was banned since Williams believed baptism was for those old enough to make a real profession of faith. He established the first Baptist Church in America in 1638.The Hutchinsons, William and Anne, arrived in Massachusetts in 1634. They'd followed their minister John Cotton, pastor of a Boston congregation. Like many Puritans, the Hutchinsons hosted a group in their home to discuss Pastor Cotton's sermon from the previous week. Anne excelled at breaking down the message into topics that were engaging. The group grew to upwards of eighty adults.Then, controversy arose when Anne began to argue that all people are under either a covenant of works or grace. She was reacting against the public piety of the people of Boston who assumed good works proved the presence of salvation. She posited that works and grace were opposites and those who depended on works were lost.But Anne crossed the line in 1637 when she denounced some ministers as preaching a Gospel of Good Works. Critics accused her of antinomianism; that is the idea that the elect don't have to obey God. It didn't help her case that a woman was teaching the Bible to men.Anne was called to give an account before the General Court. She was anything but contrite. Sparks flew when she proved more adept at citing Scripture than her judges. The die was cast when she said that her knowledge of the issue had come “by revelation.” The magistrates, already suspicious of her orthodoxy, seized on this to banish her from the colony.We'll pick it up at this point and the infamous Salem Witch Trials in the next episode.

Since last week's episode was titled Westward Ho! As we track the expansion of the Faith into the New World with Spain and Portugal's immersion, this week as we turn to the other Europeans we'll title this week's episode, Westward Ho-Ho, because I'm tired of saying Part 2. I know it's lame, but hey, it's my podcast so I'll call it what I want.Before we dive into this week's content, I wanted to say a huge thanks to all those who've left comments on iTunes and the CS FB page.Last week we ended the episode on the expansion of the Faith into the New World by speaking of the Spanish missions on the West Coast. The Spanish were urgent to press north from what would later be called Southern CA because the Russians were advancing south from their base in Alaska. And as any history buff knows, they'd already established a base at San Francisco.Russians weren't the only Old World power feared by Spain. The French had New World possessions in Louisiana and French Jesuits were active in the Mississippi Valley. Some dreamed of a link between French Canada and the South down the Mississippi River. The gifted linguist Father Marquette, sailed south along the Mississippi and attempted a mission among the Illinois Indians. While in Quebec, he'd made himself master of 7 Algonquin languages and gained a mighty reputation as an Indian-style orator. He combined preacher, pastor, explorer and geographer in one. His writings contributed to local knowledge of Indian peoples, culture, and agriculture. As any high school student knows, the French were to lose New Orleans and Western Mississippi to Spain, while Eastern Mississippi went to the British. But French Carmelites, a 16th C branch of the Franciscans known as the Recollects, and the Jesuits accomplished much in French possessions before the expulsion of the Jesuits in 1763. They'd attempted a failed mission to the Sioux. Nevertheless, French Roman Catholic influence remained strong in Canada.As I tell these ultra-bare sketches of mission work among New World Indians, it can easily become just a pedantic recounting of generalized info. A sort of, “Europeans came, Indians were preached to. Churches were planted. Movements happened, some guys died - blah, blah, blah.”Our goal here is to give the history of the Church in short doses. That means, if we're to make any headway against the flow of it all, we have to summarize a LOT. But that works against real interest in the history and what makes the story exciting.It's the individual stories of specific people that make the tale come alive. à Jesuit, Franciscan, and Protestant missionaries; and just ordinary colonists who weren't set on a specific mission but were real-deal born again followers of Jesus who came to the New World to make a new life for themselves and their descendants, and just happened to share their faith with the Native Americans and they got saved and started a whole new chapter in the Jesus story. è THAT'S where the good stuff is.So, let me mention one of these Jesuit missionaries we've been talking about who brought the Gospel to Canadian Indians.Jean de Brébeuf was born to a family of the French nobility and entered the Jesuit order in 1617. He reached Canada 8 yrs later. He learned Algonquin and lived among the Huron for 3 yrs. After being captured by the British, he returned to France but renewed his mission in 1633. He founded an outpost called St Marie Among the Hurons in 1639. The Mission was destroyed by the Iroquois a decade later.Because De Brébeuf was tall and strongly built, he became known as the Gentle Giant. Like the Jesuits in Paraguay we looked at in the last episode, he could see ahead into how European colonists would bring an unstoppable challenge to the Indian way of life and advocated the Hurons withdraw into a secluded missionary settlement in order to preserve their culture. He's an example of the heroic pioneer Jesuit, of which there were many, whose missionary life ended in martyrdom in the field.De Brébeuf stands as a little known, but ought to be lauded, example of the fact that not all Europeans who came to the New World, especially not all missionaries, conflated following Christ with European culture and lifestyle. That's an assumption many moderns have; that it wasn't until the modern era that missionaries figured out people could remain IN their culture and follow Jesus, that they didn't have to become converts to Western Civilization BEFORE they could become Christians. While it has certainly been true that some missions and eras equated the Faith with a particular cultural milieu, throughout history, MOST believers have understood that the True Gospel is trans-cultural, even super-cultural.Many Jesuit missionaries in the New World like De Brébeuf tried to preserve the native American cultures – while filling them with the Gospel. They saw the emerging European colonies as a THREAT to the Indians and wanted to protect them.With the end of the 7 Years War, or as it's known in the US, the French and Indian War, French Canada became a British possession. The Jesuits, on the verge of their being banned from the New World, expanded their work among the Indians to include the Mohawks, Oneidas, Cayugas, and Senecas, as well as those Algonquins yet unreached in Quebec. While converts were made among the Iroquois tribes, the majority remained hostile. Among the converts, there was a huge problem with disease introduced by the missionaries themselves, and the influence of alcohol brought by Europeans. Indian physiological tolerance to hard alcohol was low and addiction quick. Jesuit missionaries reached the Hudson Bay area and baptized thousands. Even after the British won Canada and the Jesuit order was suppressed, some remained in Canada as late as 1789.In the far NW, Russians entered Alaska in 1741. Russian Orthodox Christianity had begun on Kodiak Island, just off Alaska, in 1794. By ‘96 thousands of Kodiaks and the population of the Aleutian Islands had been baptized. They met hostility from the Russian American Company but the mission received fresh invigoration by the arrival an Orthodox priest from Siberia named Innocent Veniaminoff.  He reached the Aleutians in the 1820s and mastered the local dialect well enough to translate the Gospel of Matthew and write a devotional tract that became a classic, titled = An Indication of the Pathway into the Kingdom of Heaven. After working among the Aleutians for some years, Veniaminoff served among the Tlingit people. After his wife died, he was appointed bishop of a vast region stretching from Alaska to CA. Between 1840 and 68 he carried out a massive work. Although 40 yrs of missionary service, often in conditions of tremendous physical hardship, left him exhausted and longing to retire, he was appointed Metropolitan of Moscow, a position he used to found the Russian Missionary Society as a means of support for Orthodox missions. His outstanding service was recognized in 1977 by the Orthodox Church of America conferring on him the title of ‘Evangelizer of the Aleuts and Apostle to America.'Alaska was sold to the United States in the 1870s but the Orthodox Synod created an independent bishopric to include Alaska in 1872. By 1900 there were some 10,000 Orthodox Christians in the diocese. Of the 65,000 Alaskan and Aleutian people today, some 70% claim to be Christian and many of these belong to the Orthodox community.The Roman Catholic orders had a great advantage in missions due to their central organizing body called The Sacred Propaganda for the Faith. Today this structure is called the Congregation for the Evangelization of the Nations.In contrast to Roman monastic orders and their missionary zeal, Protestant churches had little missionary vision in the 16th C. When they engaged in missions in the 17th they had no organizing center.French Protestants, led by the Huguenot Admiral Coligny, attempted a short-lived experiment off Rio de Janeiro when Admiral Villegagnon established a Calvinist settlement in 1555. It folded when the French were expelled by the Portuguese. A more permanent Calvinist settlement was made by the Dutch when they captured Pernambuco, a region at the eastern tip of Brazil. This settlement remained a Calvinist enclave for 40 years.North America presented a very different scene for missions than Central and South America. The voyage of the Mayflower with its ‘Pilgrims' in 1620 was a historical pointer to the strong influence of Calvinism in what would become New England. The states of Massachusetts, Connecticut and New Hampshire were strongly Congregationalist or Presbyterian in church life and heavily influenced by English Puritanism. At least some of these pioneers felt a responsibility for spreading the Christian faith to the native Americans.John Eliot is regarded as the driving force behind the early evangelization of the Indians. He was the Presbyterian pastor at Roxby, a village near Boston in 1632. He learned the Iroquois language, and like the Jesuits in Paraguay, though surely with no knowledge of their methodology, founded ‘praying towns' for the Indians. These were communities that, over a period of 40 yrs, came to include some 3,000 Christian Indians in Natick and other settlements. Eliot translated the entire Bible into Iroquois by 1663 and trained 24 native American pastors by the time of his death.A remarkable family called The Mayhews were pioneers in missionary work in Martha's Vineyard, Nantucket, and the Elizabeth Islands off Cape Cod. Thomas Mayhew bought the islands in 1641 with an Indian population of around 5,000. His son, Thomas Jr., began a mission and by 1651 200 Indians had come to faith. After the death of Thomas Sr. and Jr., John, youngest son of  Thomas Jr., along with his son Experience Mayhew continued the mission.  Experience had the advantage of fluency in the Indian language with the ability to write it. Zechariah, his son, carried on a tradition that lasted all the way to 1806 and produced many Indian clergy and a Harvard graduate. The ministry of the Mayhews spanned almost 2 centuries.Another New England figure who became a missionary icon to such great spreaders of the faith as William Carey and David Livingstone, was David Brainerd. Brainerd was born in the farming country of Haddam, Connecticut, and studied for the ministry at Yale College, from which he was wrongly expelled in 1741. He impressed the local leadership of the Scottish Society for the Propagation of the Gospel enough for them to employ him for missionary service in 1742. He worked among the Indians of Stockbridge and then, after ordination as a Presbyterian, he worked in western Massachusetts, Pennsylvania, and New Jersey. There he experienced genuine religious revival among the Delaware Indians, which he recounted in detail in his journals.Brainerd died young but his diary and the account of his life by the great preacher, theologian, and philosopher, Jonathan Edwards, became immensely influential in the Protestant world. Edwards, also a student at Yale, was himself a missionary at Stockbridge among the Indians from 1750–58.While it's risky to do a diagnosis on someone 270 years later, we glean from David Brainerd's logs that he suffered from at least a mild case of a depression-disorder, and maybe not so mild. It's his honesty in sharing with his journals his emotions that proved to be a tonic to mission-luminaries like Carey and Livingstone.New England Presbyterians and Congregationalists were matched by other Protestants in their efforts among Indians. Episcopalians and the missionary society of the Church of England achieved some success in evangelizing them.Work among the Iroquois of New York was initiated by Governor Lord Bellomont, and a converted Mohawk chief, Joseph Brant, who helped establish a Mohawk church. Queen Anne of England even presented silver communion implements to 4 Mohawk Christians in London in 1704 for use in one of their chapels.In Virginia, the royal charter declared one of the aims of the colony was the conversion of Indians. The first minister of the village of Henrico, Alexander Whitaker, did significant missionary work and introduced the Indian princess, Pocahontas, to the faith.BTW: Pocahontas was her nickname – which translates roughly to “Little Hellion.” Her real name was Matoaka, but she was so precocious as a child her nickname became her favored label.Whitaker established a college at Henrico for the education of Indians and there were appeals for funding for Indian missions back in England by King James I and his archbishops so that 1 of 6 professorships at the College of William and Mary was set apart for teaching Indians.Methodists had the example of John and Charles Wesley when they were Anglican priests and missionaries for the Society of the Proclamation of the Gospel in Georgia from 1735. Though John's primary assignment was a chaplain for the English settlers, he tried to reach out to the Choctaw and Chickasaw. He had little response from the Native Americans. No wonder, since he'd later say he was most likely unconverted at that point.After his break with the Church of England, Wesley's chief lieutenant in the New World was Thomas Coke who became a driving force for Methodist missionary work, attempting a mission in Nova Scotia in 1786 before being re-directed to the West Indies by a storm. Methodist missions came into their own in the 19th C after Coke's death and took the form of frontier preachers and ‘circuit riders' under the direction of Francis Asbury, who traveled some 300,000 miles on horseback in the cause of the Gospel and whose vision included both Indians and black slaves for Methodist outreach. By the time of Asbury's death in 1816 Methodist membership had risen from just 13 to 200,000 over a 30-yr period.The 19th C in North America saw the far north reached by Roman Catholics, Anglicans, and Methodists.The 19th C was a time of extraordinary development in North America, despite the ravages of the Civil War in the 1860's. Great numbers of immigrants flooded into the country from Europe, estimated at 33 million between 1820 and 1950. Of British emigrants between 1815 and 1900, 65% found their way to the US. Of African-Americans, whereas only some 12% belonged to a church in 1860, by 1910 that number was 44%. Many joined the Baptist and Methodist congregations of the southern states after the abolition of slavery. In the Nation at large, the extraordinary achievement to any non-American was the blending into one nation of so many different peoples, so that their American citizenship was more prominent than their roots as Italian, Irish, Jewish, German, Scandinavian or English. This influx posed great challenges to the churches but Americans largely became a church-going people. And while differences over Religion had become the cause of so much misery and bloodshed in Post-Reformation Europe, Americans learned to live in civil harmony with people of other denominations.