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Send us Fan MailThis week, I'm reaching back into the archive to reprise the most popular episode in the history of my podcast.The Rev. Ben Cremer has built a significant and growing social media presence—one that caught my attention when I stumbled across a lengthy essay he titled “Myths We Believe.” In it, Ben details the things he was taught to embrace but has since had to unlearn. As I read it, I was struck by how closely his journey tracked my own.Ben was homeschooled from kindergarten through twelfth grade in what he describes as “a deeply conservative environment in rural Idaho—as far right politically and theologically as you can imagine.” He would eventually serve as a pastor in a small, traditional, conservative church that mirrored Idaho's deep-red culture, and later as campus pastor at Cathedral of the Rockies, a progressive, affirming United Methodist congregation in Boise. He no longer serves as pastor at either church.When we recorded this conversation, Ben had recently appeared on Boise's local ABC affiliate, Channel 7, in a feature exploring politics and religion. The journalist interviewed two pastors at opposite ends of the spectrum: Blaine Conzatti, a conservative pastor affiliated with the Communion of Reformed Evangelical Churches and president of the Idaho Family Policy Center, and Ben.In our conversation, Ben and I unpack his remarkable journey, beginning with those early homeschool years and a curriculum rooted in the “Christian Identity” movement—a worldview that denied the Holocaust, argued that slavery was good because it introduced Africans to Christianity, and taught that the separation of races was part of God's design.From there, Ben moved through college and graduate school, where he learned to read widely, ask questions, and pursue his curiosity. His passion for ministry took him through seminary and into pastoral ministry. But lonely, underpaid, and increasingly burdened by questions, Ben slipped into a dark spiritual depression.In this vulnerable and deeply open conversation, Ben tells his story of recovery, redemption, and transformation—and of finding a faith that is open, fresh, and alive.It remains the most listened-to episode in my podcast history. If you missed it the first time—or if you're ready to hear it again—I think you'll understand why.SHOW NOTESSign up for Ben's Newsletter INTO THE GRAYSupport the showBecome a Patron - Click on the link to learn how you can become a Patron of the show. Thank you!Ken's Substack PageThe Podcast Official Site: TheBeachedWhiteMale.com
A sermon preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, July 5, 2026, sixth Sunday after Pentecost. “We Know Who We Are”series. Texts: Jeremiah 22:13–16; Luke 14:12–24 This weekend our nation marks 250 years since the Declaration of Independence. This is an occasion for celebration. It's also an invitation to reflection. Moments like this invite us to look backward with gratitude, to look honestly at who we have become, and to consider what kind of future is still possible. This year those reflections seem incredibly important. Ours is a nation of extraordinary gifts and extraordinary contradictions. We inherit remarkable democratic ideals alongside a history that has too often failed to live up to them. We are living through another season when many of us are deeply concerned about our common life. Because our nation is broken. We see division deepen, neighbors dehumanized, militarism, cruelty and violence normalized, power abused for personal gain, and disregard for the rule of law. Perhaps you'd describe our situation differently, but I can't imagine anyone would argue that everything's OK. And while it doesn't make it any better, I think it's helpful to remember that what's happening in our nation and world right now has happened many times before. If the prophet Jeremiah were to wander into our capital city he would feel right at home—surely to his dismay. Let me explain by telling you a story. Jeremiah is preaching in the final decades before Jerusalem falls to Babylon. Assyria has collapsed. Egypt and Babylon are competing for power. Judah is caught in the middle. The world order is shifting dramatically and it is a time of profound national anxiety—about security, identity, economic stability, and the future. In our text, Jeremiah is speaking not to the people, but specifically to the king, Jehoiakim. And he's none too pleased with what is happening. But to understand why you need some backstory. Jehoiakim's father, Josiah, had been one of Judah's finest kings. He wasn't perfect, but he loved God, took the covenant and the laws established during Moses' time seriously, and sought to govern with justice. As Jeremiah remembers him, he “judged the cause of the poor and needy.” Then Josiah died unexpectedly on the battlefield. It was a devastating national loss. The future suddenly felt uncertain. Egypt quickly asserted control over Judah, deposing one of Josiah's sons and installing another—Eliakim, whose name Pharaoh changed to Jehoiakim (a classic power play). Jehoiakim wasn't in an enviable position. He was set up to do the bidding of Pharoah, required to pay tribute, and anxious about survival for himself and his people. Maybe it was the pressure or maybe it was pure opportunism, but Jehoiakim made a choice. Rather than “judging the cause of the poor an needy,” he consolidated power, exploited labor, and built a magnificent cedar palace as a symbol of royal prestige. Jeremiah looked at that palace and didn't celebrate its magnificence but instead says, “Woe to him who builds his house by unrighteousness...” He asked a different question than everyone else. Not, “Isn't it impressive?” but, “How did it get built? Who paid the price? Who was harmed in the process?” And then this: “Did not your father eat and drink and do justice and righteousness?” This may seem a random question, but it reveals that Jeremiah's critique isn't about having wealth or a comfortable life. In other words, Josiah wasn't a monk. He enjoyed the ordinary gifts of life. The difference isn't that one king denied himself while the other indulged himself. The difference is that one understood leadership as doing justice and practicing right relationship, while the other understood leadership as entitlement. One king governed as someone who knew God, while the other governed as though power itself could save him. Jeremiah continues, clarifying his critique: “Your father judged the cause of the poor and needy; then it was well. ‘Is not this to know me?' says the Lord. But your eyes and heart are only on your dishonest gain, for shedding innocent blood, and for practicing oppression and violence.” Again, the question Jeremiah asks it key: “Is not this to know me?” If someone asked you to finish the sentence, “To know God is...” what would you say? To worship regularly? To believe the right things? To pray? I imagine all of those can be valid answers. But Jeremiah offers this: to know God is to set your eyes and your heart on what God cares about; to attend to the needs of the most vulnerable, to use power wisely, generously, and compassionately, to treat workers with fairness, to do justice. Is not this to know me? In every age there is a dominant story about what will make things in your life “well.” There are temptations and pressures to sacrifice the good of the “we” for the benefit of only “me.” And in every age, God's faithful are called to offer a counter-testimony. And just to finish storytelling time, Jehoiakim made his choice. He went to a lot of trouble to try to make himself and Judah look strong. He builds his palace, projects confidence, accumulates wealth, uses forced labor. But within about twenty years, Jerusalem is destroyed. His dishonest gain and self-serving choices did not make things well. The palace doesn't save anybody—not the nation and certainly not the people. Jeremiah saw that writing on the wall. And his message to the king is one we need to hear again and again: A society cannot create security—a nation will never be great—while abandoning God's call to compassion and justice. There is no separating our love of God from care of our common life. John Wesley would agree wholeheartedly. He insisted there is no holiness but social holiness. He didn't mean that we're saved by activism. He meant what we discussed last week: that grace blesses me AND creates “we,” forgives me and sends “us.” Ours is not a private practice. Grace always creates community, reshapes relationships, and spills over into the way we use money, exercise power, welcome neighbors, and seek the common good. Personal holiness overflows into public holiness. That's one of the gifts of being United Methodist. Our tradition has never imagined that following Jesus ends at the sanctuary door. For more than fifty years we've had something called the Social Principles—not as a substitute for Scripture or as a party platform, but as a guide for Christian moral discernment. They are our denomination's attempt to ask, together, “What does faithful discipleship look like in the complexities of modern life?” And in 2024, our worldwide church thoroughly revised them. That revision wasn't simply updating language. It reflects the wisdom of the faithful from our whole denomination—disciples from Africa, Europe, the Philippines, the United States, and beyond—asking together how the Gospel speaks into economics, creation care, technology, war and peace, migration, human dignity, and public life. The principles guide our action and advocacy, but we don't pretend every faithful Christian will reach identical conclusions about every public question. We also refuse to pretend that the Gospel has nothing to say about public life. Our United Methodist Social Principles remind us we don't have to figure all this out alone. We inherit Scripture. We inherit tradition. We inherit the wisdom of Christians around the world. All helping us answer Jeremiah's question: What does it mean to know God? Jeremiah says that to know God is to care about what and who God cares about. Again and again Jesus shows us how to live that. He sits down at tables with all kinds of people. And in today' Gospel, while dining with a prominent Pharisee, he quietly begins rearranging everyone's assumptions about belonging. “Don't invite only the people who can return the favor,” he says. “Invite those who cannot repay you.” Then he tells a story about a banquet where the invitation keeps widening until there is room for everyone God longs to gather. ...the invitation keeps widening until there is room for everyone God longs to gather. The table is big enough. Grace is abundant enough. And everyone—from the richest to the poorest, from stranger to friend—is invited to be filled. And then things are well. As we celebrate our nation's birthday, the question before us is not simply what kind of nation we want to be, but what kind of people God is calling us to become. Christians have always loved their country best not by confusing it with God's reign, but by measuring every nation—including our own—against God's justice, God's compassion, and God's welcome. So we keep listening for Jeremiah's question, “Is not this to know me?” And we keep allowing Jesus to reshape our imagination around his table where there is always another place and the invitation keeps reaching farther than anyone expected. Friends, we're about to come to that table. Every time we gather here, we embody a different story from the one our world tells. The world teaches us to ask: Who deserves a place? Who has earned it? Who belongs? Jesus asks different questions: Who still needs an invitation? How can we make more room? And then he places bread in our hands and sends us back into the world to live the answer. Amen. + + + Sending: This week, take one faithful public step. Maybe it is serving. Maybe it is giving. Maybe it is speaking up for someone whose voice is overlooked. Maybe it's inviting someone who wouldn't expect an invitation. Maybe it is reading a section of the Social Principles and asking where they challenge or deepen your own thinking. Not because the church is trying to tell you what to think, but because discipleship asks us to think faithfully about the world God loves. Just take one step. Because that's where holiness always begins. God in peace and power…
John Wesley gilt als einer der bedeutendsten evangelischen Prediger des 18. Jahrhunderts. Eher unfreiwillig gründete er die methodistische Bewegung. Zwei Themen bewegten ihn in seinen Predigten besonders: das Heil und die Heiligung. Dr. Arndt Schnepper ist Professor für Praktische Theologie an der Theologischen Hochschule Ewersbach.
Há mais de cinco séculos, o questionamento sobre o que significa ter fé deu origem a um movimento que atravessou continentes e revolucionou a espiritualidade ocidental. O movimento evangélico deixou de ser apenas uma dissidência teológica para se tornar uma das maiores forças de mobilização social do planeta. Este documentário explora a trajetória de três homens fundamentais para essa expansão. Na Inglaterra do século 18, John Wesley percebeu que a Igreja Anglicana estava distante da classe operária, rompendo com o tradicionalismo para pregar nas ruas e organizar o que daria origem ao movimento metodista. Do outro lado do oceano, nas colônias americanas, o teólogo Jonathan Edwards tornou-se a figura central do Grande Despertamento, unindo o calvinismo reformado a uma intensa experiência espiritual e emocional.
When you picture someone who changes the world, who comes to mind? A CEO? An influencer with millions of followers? But what if the most lasting impact rarely happens on center stage at all? Meet Andrew—a fisherman so ordinary his name simply meant "man." No famous sermons. No epistles. No miracles bearing his name. He didn't even make Jesus' inner circle. Yet today five nations claim him, and the gospel spread because of him. How? Through one quiet, extraordinary gift. Discover the shape of an Andrew heart—and why you might have one too. Listen now.
O crescimento exponencial do movimento evangélico transformou definitivamente o cenário religioso, político e social de diversas nações ao redor do mundo. Em mais um documentário exclusivo, a Brasil Paralelo investiga a fundo as raízes históricas do protestantismo, desde o Pietismo alemão e o Metodismo de John Wesley até o marcante Avivamento da Rua Azusa, em Los Angeles. Compreenda como uma fé que começou com reuniões em templos abandonados superou rígidas barreiras raciais e sociais, alcançou os países do "Sul Global" e se estabeleceu como uma força política decisiva no século XXI. A ascensão evangélica reconfigurou parlamentos inteiros, influenciou legislações morais profundas e preencheu lacunas institucionais em áreas que carecem do suporte do Estado.
A sermon preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, June 28, 2026, fifth Sunday after Pentecost. “We Know Who We Are” series. Texts: Romans 6:3-11; Luke 24:28-35 Humans are storytelling creatures. Our stories help us understand who we are and how life works. They teach us how people have lived and thought and loved and struggled through the ages. They give us a framework for how to be in relationship. Humans are also ritual-making creatures. Just as the stories we tell shape our sense of identity and reality, so too rituals shape our actions and the way we embody our values. Every culture has stories that shape human imagination and understanding. Every culture has rituals that shape human desires and loyalties. While powerful, formative, and often positive, we know stories can be told in ways that distort truth and do harm. And rituals can include habits that are unhealthy or destructive to persons or communities. Consumerism tells a certain story and has its rituals. White Christian Nationalism tells a certain story and has its rituals. Political tribes tell their own stories and have their rituals. Social media…well… All these things and more tell us who we are and what matters most. Christians also tell a story and practice rituals—it's a story of God's grace, mercy, and liberating love. And the rituals? Water. Bread. Cup. A few weeks ago, as we began focusing on the United Methodist way of living the Christian story, we thought together about the means of grace and the practices that shape us. We reflected on how we are all being formed by something. The question is: What is forming us? What stories, rituals, and practices are shaping our imagination, our desires, and our values? The sacraments are among the primary ways God shapes us into the people we are called to be. And because these rituals are so familiar, it is easy to participate in them without ever stopping to ask what they mean. Why do we call themsacraments? What do United Methodists actually believe is happening when we baptize someone or come to the Lord's Table? These are important questions to ask. Because if we are going to know who we are, then we need to understand the practices that have formed Christians for centuries and the theology that stands behind them. Let's begin with the word sacrament itself. United Methodists define a sacrament as “an outward and visible sign of an inward and spiritual grace.” In other words, sacraments are the places where the invisible grace of God takes visible form. I could reasonably argue that, with that definition, every act of beauty, love, tenderness, and justice are sacramental acts. But the two liturgical sacraments recognized by our tradition are those Jesus specifically commanded his followers to practice in the stories recorded in scripture: baptism and communion. Here again, our rituals are embedded in our stories and our stories are embedded in our rituals. Stories and rituals belong together. In many cultures, stories are not merely told. They are enacted. Danced. Sung. The story becomes part of the people through repeated actions that connect memory to the body. Christians do something similar. We do not merely tell the story of God's grace.We enact it. We embody it. In baptism, we tell not just one story, but many: the story of dying and rising with Christ, of being washed by grace and mercy, and of being claimed and named as God's beloved and part of the Body of Christ. The beauty of sacrament is that it can hold multiple meanings at once. And we don't simply talk about those things. We pour water. We listen for the sound of the flow. We feel the water on our skin. In communion, we tell the stories of Christ's sacrificial, self-giving love, of God's provision and faithfulness; we reaffirm the story of God's mercy—of forgiveness, reconciliation, and belonging. But we do not simply describe those things. We break bread. We share the cup. The story is embedded in these rituals. The rituals carry the story. And over time, the story carried by the ritual shapes the people who practice it. One United Methodist resource describes the sacraments as God's “show and tell.” I love that image. If you've ever watched a child during show and tell, you know that simply describing something isn't the same as holding it in your hands. God doesn't simply tell us that grace is real. God shows us. Think about it: God showed us by drawing near in flesh, in Jesus of Nazareth. Andthat is just the most extraordinary way God has revealed a willingness to work through physical things. The God who came to us in a body still meets us through tangible signs: Water. Bread. Cup. So let's linger with some of the stories our sacraments tell. First, baptism tells the story of grace that comes before our response. In many churches, baptism is understood primarily as a public declaration of faith—as a person's decision to accept God's love and to follow Christ. There is truth in that. But United Methodists begin somewhere else. We begin with God's action. Before we choose God, God chooses us. Before we respond to grace, grace is already at work in our lives. Before we seek God, God is seeking us. That conviction lies behind one of the practices that often raises questions: infant baptism. Why do we baptize babies who cannot yet profess faith for themselves?Because baptism is first and foremost a story about God's grace, not our achievement. It is a visible reminder that grace comes first. Before a child can speak a word, God has already spoken a word over them: Beloved. Of course, each person must eventually respond to God's grace for themselves. But regardless of age, baptism reminds us that the first move always belongs to God. Baptism also tells the story of belonging—to God and to one another. In baptism, God claims me. And God joins us. When we baptize someone, we are not simply celebrating an individual spiritual experience or handing someone a ticket to heaven. We are welcoming a new member into the Body of Christ. That is why the congregation makes promises. We promise to nurture, encourage, teach, pray, and journey alongside one another. Baptism tells us who we are—beloved children of God. And baptism tells us who we are together—a people, a community, a body, a family bound together by grace and by a shared story. Baptism also tells the stories of forgiveness and liberation. The waters are a sign of God's mercy and cleansing, assuring us that nothing we have done or will do lies beyond God's capacity to forgive, that we are not bound to the worst things in our past or present, but freed for better things in our future. And the waters tell yet another story. Paul tells us in Romans that in baptism we are united with Christ in his death and resurrection. We die to an old way of being.We are raised into new life. Baptism is not simply about where we have been. It is about who we are becoming. It's about claiming the freedom and power God gives us to live a new kind of life. So baptism is the sacrament that initiates us into the Christian life both as persons and community. And Communion is the sacrament that nourishes us along the wayand continually reconnects us to Christ, to one another, and to our neighbors. We call it the Lord's Supper because Christ is the host. We call it Holy Communion because we are united with God and one another. We call it Eucharist (from the Greek word for thanksgiving) because it is an act of thanksgiving. But perhaps the most important thing to understand is that communion is more than remembering a dead prophet. It is being present with a living Christ. Certainly, we remember Jesus at the table. But United Methodists believe something more is happening—that communion is more than merely symbolic. We believe Christ is truly present. We call it a holy mystery precisely because we don't claim to fully understand how. But we trust that Christ meets us here and offers grace through the sacramental meal. Once again, as with Baptism, the sacrament is both personal and communal. At thetable Christ invites, forgives, and nourishes me. At the table Christ forms, nourishes, and sends us. Personally, we come seeking grace, forgiveness, strength, comfort, courage, and renewal. But communion is never merely about “me and Jesus.” Paul reminds us in 1 Corinthians 10 that because there is one bread, we who are many are one body. At the table we practice belonging to one another. We remember that our lives are bound together. We learn gratitude, humility, reconciliation, and love. The table does not simply feed individuals. It forms a community. This conviction also helps explain why United Methodists practice an open table.You do not have to be a member of this church, or a United Methodist, or to have everything figured out, or even to be baptized. The invitation belongs to Christ our host. And because grace comes before worthiness, Christ's table remains open. I will never forget the moment when a committed atheist who had been attendingthe congregation I served with her fiancé for more than a year, presented herself in line to receive the elements saying, “I have no idea why I am here, but I just felt that I needed to come.” People might encounter Christ for the first time in the midst of the gathered Body of Christ around the Table. Because sometimes people are moved to respond before they have language for what is happening. Sometimes grace reaches us before we understand it. John Wesley strongly encouraged frequent communion because he believed it was one of God's most powerful means of grace. Early American Methodists often received communion only quarterly because circuit-riding preachers and ordained elders were scarce. What began as necessity became habit. The church I grew up in still practiced quarterly communion! But in recent decades we have reclaimed Wesley's conviction that we need all the sacramental grace we can get! And so we return again and again to water, bread, and cup. Simple, ordinary things.Yet through them the story of God's grace is told, embodied, and practiced.Through them God reminds us who we are. Through them God reminds us whose we are. And through them God continues to shape us—both as individuals and as a community—into the likeness of Christ. Because over time, the stories embodied in our rituals become the lives we learn to lead. Thanks be to God. Thanks be to God.
Did John Wesley believe the Bible is without error? Some argue that calling Wesley a supporter of biblical inerrancy is anachronistic because the term developed after his lifetime. In this episode of More to the Story, Dr. Mark Olson joins me to tackle this important historical and theological question.Together, we explore how historians approach questions about historical figures and ideas, examining the difference between imposing modern categories on the past and identifying continuity in theological convictions. Olson argues that while Wesley did not use the language of contemporary inerrancy debates, the substance of his view of Scripture clearly reflects a belief that the Bible is free from error. The conversation highlights Wesley's writings, his understanding of divine inspiration, and the methods historians use to assess theological claims across centuries.Whether you are interested in Wesley studies, biblical authority, or historical theology, this episode offers a thoughtful and engaging discussion.Youtube - https://youtu.be/h9lFjurIl9YAudio - https://andymilleriii.com/media/podcastApple - https://podcasts.apple.com/us/podcast/more-to-the-story-with-dr-andy-miller/id1569988895?uo=4If you are interested in learning more about my two full-length video-accompanied courses, Contender: Going Deeper in the Book of Jude andHeaven and Other Destinations: A Biblical Journey Beyond this World , visit andymilleriii.com/coursesAnd don't forget about my most recent book, Contender, which is available on Amazon! Five Steps to Deeper Teaching and Preaching - Recently, I updated this PDF document and added a 45-minute teaching video with slides, explaining this tool. It's like a mini-course. If you sign up for my list, I will send this free resource to you. Sign up here - www.AndyMillerIII.com or Five Steps to Deeper Teaching and Preaching. Today's episode is brought to you by Wesley Biblical Seminary. Interested in going deeper in your faith? Check out our certificate programs, B.A., M.A.s, M.Div., and D.Min degrees. You will study with world-class faculty and the most racially diverse student body in the country. www.wbs.eduIf this episode resonated with you, share it with a friend and leave a review! For more from Andy Miller III, visit andymilleriii.com or follow @andymilleriii on X.Thanks too to Phil Laeger for my podcast music. You can find out about Phil's music at https://www.laeger.net
If money is a tool to be used, how exactly do we use it without letting it take over our hearts? How do we balance providing for our families without becoming greedy? One of the greatest theologians of the 18th century, John Wesley—the founder of the Methodist movement—preached a famous sermon called "The Use of Money." In it, he laid out three brilliantly simple, yet incredibly challenging pieces of advice for how Christians should handle their finances. These aren't just historical footnotes; they are fiercely relevant to how we live today.
Join The Revd Canon Dr Alison Joyce, Rector of St Bride's, and St Bride's Choir for this week's reflection in words and music. Charles Villiers Stanford wrote his set of Three Motets, Op 38, while he was organist at Trinity College, Cambridge. They are among his best-known works. The final motet, "Beati quorum via", is in six vocal parts and is more restrained and prayerful than the other two. It sets the opening verse of Psalm 119: "Blessed are those that are undefiled in the way : and walk in the law of the Lord." It opens this week's online reflection. Alison's reflections bemoans the notion seemingly prevalent across the political spectrum that money alone motivates human beings. As the Norwegian writer Arne Garborg wrote "you can have the husk of everything for money but not the kernel." The reading from Matthew carries on from last week's and speaks of the rewards for embracing the light of Christ which are most certainly not financial. Alison finds one of the best descriptions of the nature of those rewards in the words of an anonymous prayer. We close with the hymn "O God, our help in ages past" which is a paraphrase of Psalm 90 written by Isaac Watts and first printed in 1719, although revised slightly by John Wesley in 1741. It is sung here to a tune by the English composer William Croft entitled St Anne, after St Anne's Church, Soho, where Croft served as organist. Information about our weekly Sunday services in St Bride's of Choral Eucharist at 11am (www.stbrides.com/worship-music/wo…horal-eucharist/) and Choral Evensong at 5:30pm (www.stbrides.com/worship-music/wo…choral-evensong/) can be found on the website. Find out what's happening at St Bride's at www.stbrides.com/whats-on If you enjoy listening, please leave a comment below or subscribe to our channel. It is great to get your feedback. SUPPORT ST BRIDE'S ================== We are hugely grateful for people's generosity which we wholly rely on to continue our work, maintain our wonderful architectural heritage and support world-class music-making. People are often surprised to learn that St Bride's receives no external funding. If you would like to make a donation, you can do so at www.justgiving.com/stbrideschurchfleetstreet
A sermon preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, June 7, 2026, Second Sunday after Pentecost. “We Know Who We Are”series. Texts: Romans 12:1-2, 9-13; Acts 2:41-47 Last week we reflected on grace. We remembered that God's grace comes before we ever think about God, before we ever do anything right, before we ever earn anything. Grace comes first. Grace comes last. Grace is always the ground beneath our feet. This week the question is: If grace comes first, how does grace actually change us? I grew up before car seats were common. Heck—I regularly rode in the back of my dad's or grandpa's pickup truck to get ice cream or drive out to the lake. Looking back, it feels like I was raised in the Wild West!? As a teenager, I'd been driving a year or so when a new law was passed that required seatbelts. We started hearing about studies showing how seatbelts saved lives. There were those crash-test dummy commercials—remember those? But putting on a seatbelt wasn't something I thought about. And so every time I got into the car, I had to remind myself: Put on your seatbelt. Sometimes I'd forget. Sometimes I'd remember halfway down the road. But I kept doing it. And then one day I noticed something. I was driving somewhere and realized I already had my seatbelt on. I hadn't thought about it. I hadn't reminded myself. I had just done it. What had once felt awkward and inconvenient had become a habit. It had become instinct. I had practiced and learned a new thing. Most of us understand this when it comes to driving. Or learning an instrument. Or speaking a language. Or playing a sport. Or exercising. A friend once told me, “Nobody likes running when they first start. You have to just do it. After a while you'll reap the benefits.” I never forgot the wisdom. You may not start out loving the practice. But you practice because of what the practice is shaping you to become. And I've been thinking this week that much of the Christian life works the same way. Many of us want to become more loving, more patient, more generous, more courageous. We want to respond to conflict with grace. We want to be less fearful and more trusting. We want our lives to reflect the love of Christ. But how does that happen? John Wesley believed that the goal of the Christian life was what he called “Christian perfection.” Unfortunately, that phrase has caused confusion for generations. Wesley wasn't talking about becoming flawless. He wasn't talking about never making mistakes. He wasn't talking about acting like we've got it all together. He was talking about becoming so filled with the love of God that God's love begins to overflow from our lives. I often picture it like a pitcher being filled with water. As we open ourselves to receive God's love and mercy—God's grace!—we are filled. And just as a pitcher overflows once it becomes full, so God's love begins to overflow in our lives. Love spills over. Mercy spills over. Compassion spills over. Generosity spills over. Wesley believed that this could happen. In fact, he believed it was the goal of those who would follow Christ. Or as the hymn puts it: “Take my hands and let them move at the impulse of thy love.” I love that phrase. The impulse of thy love. Because it suggests a life in which love becomes our first instinct. A life in which generosity and mercy become as natural as breathing. A life in which our hands move at the impulse of God's love. Wouldn't that be something? The question is: How do we become those people? And Wesley's answer was surprisingly practical. We practice. We train. We place ourselves again and again in the flow of God's grace. Wesley called these practices “means of grace.” Prayer. Scripture. Worship. Holy Communion. Christian conversation and accountability. Small groups. Acts of mercy and service. And this week, I want to invite you to choose one. Not all of them. Just one. Spend a few minutes each day reading scripture. Or pray each morning before you reach for your phone. Or read a daily devotion. Or intentionally perform one act of kindness or service each day. Choose one way to place yourself in the flow of God's grace and practice it every day this week. These are means of grace not because they are things that earn God's love or make God love us more. They are not means of grace because checking enough religious boxes gets us into heaven. But because these practices place us where God's transforming grace can reach us. God's grace is always present—whether we're practicing the means of grace or not. But these practices have been shown over the centuries to place us in the flow of God's grace in a very concentrated way. There is a distinction between trying and training. Anyone can try to run a marathon. But only someone who trains will actually finish one. The same is true of the Christian life. Anybody can try to be more loving. Anybody can try to be more patient. Anybody can try to forgive. But becoming Christlike requires more than trying. It requires training in grace. This is why Methodists became Methodists. John Wesley was nothing if not methodical. The early Methodists became known for their methods—the practices and habits that helped them grow in love of God and neighbor. And that brings us to Romans 12. After eleven chapters proclaiming the mercy and grace of God, Paul writes: “I appeal to you therefore...on the basis of God's mercy...” Paul doesn't begin with an appeal based on obligation or guilt or fear, but rather an appeal on the basis of God's mercy. Grace comes first. Then Paul says, “Present your bodies as a living sacrifice.” Notice that he doesn't say, “Present your beliefs.” He says, “Present your bodies.” The Christian life isn't simply a set of ideas we agree with. It is a way of life. It is embodied. It is practiced. Then Paul says: “Do not be conformed to this age, but be transformed by the renewing of your minds.” This is such a perennial call—true in every age! It is easy to become conformed to the things of this world. All of us are being formed by something. The news forms us. Social media forms us. Fear forms us. Our families, culture, and education form us. The question is not whether we are being formed. The question is: By what? Paul doesn't tell us to transform ourselves. He says, “Be transformed.” God is the one doing the transforming. Our work is to place ourselves where God's grace can do its work. And then Paul immediately shows us what a transformed life looks like: Let love be genuine. Love one another. Rejoice in hope. Be patient in suffering. Persevere in prayer. Practice hospitality. These things are not feelings. They are practices. They are things we do again and again until they begin to shape who we are. Nobody wakes up one day naturally hospitable. Nobody wakes up instinctively patient. Nobody wakes up automatically generous. These things are formed through grace and practice. And then our reading from Acts shows us what that formation looks like in community. The Spirit comes at Pentecost. Thousands are baptized. A movement is born. And what do they do next? Luke says: “They devoted themselves.” That may be the most important phrase in the whole passage. They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers. They devoted themselves. Not occasionally or when it was convenient or when they felt inspired. They devoted themselves. They showed up again and again. They listened to the story of Jesus. They prayed together. They shared meals. They worshiped together. They cared for one another. And over time something happened. They became a different kind of people. Their possessions became less important than their neighbors' needs. Their tables became larger. Their hearts became more generous. Their lives became more joyful. Their witness became more compelling. The Pentecost miracle of Acts 2 is not only that the Spirit came in a wondrous way and moved previously fearful disciples to do wondrous things. The miracle is also that people kept showing up. They devoted themselves to practices that opened them to God's grace. And God's grace formed them into a community that looked different from the world around them. They were not conformed to their age, but were transformed by the saving grace and love of God in Christ Jesus. Friends, this is part of who we are as United Methodists. We have practices. We have rhythms. We have a path: prayer, presence, gifts, service, and witness, and all the means of grace handed down through generations. They're not handed down because God needs them, but because we do. Not because they earn us salvation, but because they help open us to receive the grace that is already being offered. And over time, through worship and prayer, through scripture and communion, through service and generosity, God does what only God can do. God transforms us. God fills us. And little by little, sometimes so gradually we hardly notice, our lives begin to move at a different impulse. The impulse of love. The impulse of mercy. The impulse of grace. “Take my hands and let them move at the impulse of thy love.” That is the goal. It's not about perfectionism. The goal is perfect love—lives so shaped by God's grace that one day we discover we are no longer merely trying to love. By the grace of God, we have begun to move at the impulse of God's love. This week, choose one way to place yourself in the flow of God's grace. Not because God needs it. Because you do.
Many Pentecostals and charismatics claim that a natural part of the Christian life is to experience a "second baptism" of the Holy Spirit - but is this modern teaching true or is it a form of blasphemy against the Holy Spirit? Even more importantly, what is the true ministry of the Holy Spirit? Is it to cause men to babble and faint and tell the future, or to make men Holy as God is Holy?In this episode of The Conquering Truth, we trace the roots of Pentecostalism from John Wesley's Holiness movement through the teachings of Parham and Seymour and examine how the "second work of grace" and "entire sanctification" theories have led to a theology and practice that replaces the Spirit's work of true holiness with mystical experiences, chaos, and even physical foolishness.By looking at scriptures like Acts 1, 1 Corinthians 14, and John 16, we contrast the "spirit" of the Charismatic movement—which often exalts disorder and pride—with the true Holy Spirit, who is the Spirit of Truth, Wisdom, and Order. The Holy Spirit was sent to give power to the church for the spread of the Gospel and the work of the ministry, and to convict the world of sin, righteousness, and judgment, not to make a mockery of the faith through barking or hysterical laughter.At The Conquering Truth, we believe that theology drives the world. Join us as we dismantle the errors of Pentecostalism and point back to the sufficient, transforming power of God's Word.Timecodes00:00 Blaspheming the Holy Spirit10:05 Tongues for Unbelievers15:08 Biblical Prophesy21:12 Mocking God34:44 Christ on the Holy Spirit43:47 Running to Destruction52:00 World Transformation01:03:45 Conformed to Christ01:10:15 Bringing into OrderProduction of Reformation Baptist Church of Youngsville, NCPermanent Hosts - Dan Horn, Charles Churchill and Joshua HornTechnical Director - Timothy KaiserTheme Music - Gabriel Hudelson
Many Pentecostals and charismatics claim that a natural part of the Christian life is to experience a "second baptism" of the Holy Spirit - but is this modern teaching true or is it a form of blasphemy against the Holy Spirit? Even more importantly, what is the true ministry of the Holy Spirit? Is it to cause men to babble and faint and tell the future, or to make men Holy as God is Holy?In this episode of The Conquering Truth, we trace the roots of Pentecostalism from John Wesley's Holiness movement through the teachings of Parham and Seymour and examine how the "second work of grace" and "entire sanctification" theories have led to a theology and practice that replaces the Spirit's work of true holiness with mystical experiences, chaos, and even physical foolishness.By looking at scriptures like Acts 1, 1 Corinthians 14, and John 16, we contrast the "spirit" of the Charismatic movement—which often exalts disorder and pride—with the true Holy Spirit, who is the Spirit of Truth, Wisdom, and Order. The Holy Spirit was sent to give power to the church for the spread of the Gospel and the work of the ministry, and to convict the world of sin, righteousness, and judgment, not to make a mockery of the faith through barking or hysterical laughter.At The Conquering Truth, we believe that theology drives the world. Join us as we dismantle the errors of Pentecostalism and point back to the sufficient, transforming power of God's Word.Timecodes00:00 Blaspheming the Holy Spirit10:05 Tongues for Unbelievers15:08 Biblical Prophesy21:12 Mocking God34:44 Christ on the Holy Spirit43:
There is so much conflicting wisdom about money in the world . Some teach you to get and save as much as you can. Others instruct you to spend it while you have it. Even the church often gets money wrong by ignoring its importance, seeing it as evil, or selfishly desiring more of it. Why should Christians care about money and how does our faith inform how we approach money in our lives? Today we're going to look at how we make our money, and what the founder of methodism, John Wesley has to say about it. Because this man had a lot to say, and some of it remains pretty timely. Also, we're going to look at a couple of grounding scriptures for how to view the money we make.
“God blesses those who are persecuted for doing right, for the Kingdom of Heaven is theirs.” (Matthew 5:10 NLT) The great preacher John Wesley was riding his horse one day when he realized that three days had passed since he’d been persecuted in any way. In that time, not a single brick had been thrown in his direction. He’d not been hit by even a single egg. He stopped his horse and said out loud, “Could it be that I am backslidden or I have sinned?” Slipping down from his mount, he knelt on one knee and asked the Lord to show him if there was anything wrong with him spiritually. A man who disliked Wesley happened by and saw him kneeling in prayer. The man picked up a brick and threw it at him, barely missing the preacher. When Wesley saw the brick fly by, he said, “Thank you, Lord! I know I still have Your presence.” Is it any wonder that Wesley was such a powerful preacher? The takeaway from this story isn’t that we should pray for bricks to be thrown our way. The takeaway is that opposition and persecution are often signs that we’re doing something right, spiritually speaking. There’s no reason for our spiritual enemy to attack ineffective believers. But believers who have the potential to make a difference for God’s kingdom scare him. So, he hauls out the big gun of persecution to try to silence them. If you’re a follower of Christ, your very presence will bother some people. You don’t even have to say anything to arouse their opposition. Your presence is like a bright light shining in a dark place. And for some people, that’s not necessarily a good thing. Jesus said, “God’s light came into the world, but people loved the darkness more than the light, for their actions were evil” (John 3:19 NLT). The persecution we experience because of our beliefs aligns us with the One in whom we believe. Jesus said, “If the world hates you, remember that it hated me first. The world would love you as one of its own if you belonged to it, but you are no longer part of the world. I chose you to come out of the world, so it hates you” (John 15:18–19 NLT). To be treated in the same way that Jesus was treated is an honor and a blessing. In His Sermon on the Mount, Jesus said, “God blesses those who are persecuted for doing right, for the Kingdom of Heaven is theirs” (Matthew 5:10 NLT). Sometimes persecution shows itself as a brick coming our way—that is, as some kind of physical harm, or perhaps even death. Other times, it shows itself in the form of mockery or rejection and causes us to lose friends or perhaps even a job. Whatever form it takes, the reality is this: If you’re living a godly life, then you will face persecution. If you endure and thrive in the face of that persecution, you’ll forge a powerful testimony that impacts people more than words ever could. Reflection question: What would enduring and thriving in the face of persecution look like in your life? Harvest Crusade tickets are fully claimed—but it’s not too late to participate and witness what God does on July 11. Invite your loved ones to watch online with you and make sure you join the waitlist in case more tickets become available. — The audio production of the podcast "Greg Laurie: Daily Devotions" utilizes Generative AI technology. This allows us to deliver consistent, high-quality content while preserving Harvest's mission to "know God and make Him known." All devotional content is written and owned by Pastor Greg Laurie. Listen to the Greg Laurie Podcast Become a Harvest PartnerSupport the show: https://harvest.org/supportSee omnystudio.com/listener for privacy information.
Mike Tyson made $400 million and ended up $23 million in debt. A janitor named Ronald Reed made minimum wage his whole career and left $8 million to charity. The difference had nothing to do with income — and everything to do with one rule. That's where this conversation starts. Linda and I were guests at a church for their "Money Talks" series and the questions were so good we wanted to bring this to the podcast. We walk through the John Wesley framework we based our whole book on (make all you can, save all you can, give all you can — and enjoy it), the one number that tells you whether you're moving forward or backward financially, why net worth is actually the wrong thing to track as a Christian, the "Never 100 Rule" that changed everything for us, the one-category budget that works when every other budget fails, and what happened when we started giving in a way that felt irresponsible but resulted in our mortgage being paid off in three years. If you enjoyed this, we'd love to send you a free copy of our book — you just cover shipping. It has over 1,000 5-star reviews on Amazon. Grab it at seedtime.com/free. WHAT WE COVER IN THIS EPISODE Here's a little of what we cover in this episode: Why "net worth" is actually the wrong metric for Christians — and what to track instead The one number that tells you whether you're moving forward or backward financially right now The Never 100 Rule: the single rule that makes all the difference between building wealth and staying stuck Why Mike Tyson went broke (and what it has to do with your budget) The one-category budget — why it gets 80% of the results of full budgeting with 20% of the effort Why willpower-based budgeting always fails — and what to do instead The giving account that made generosity actually fun (instead of a guilt trip) What Bob and Linda would tell their 19-year-old selves about money How to handle money differently when you and your spouse are total opposites BIBLE VERSES MENTIONED 2 Corinthians 9:6-7 2 Corinthians 8-9 Proverbs (referenced as a daily reading practice — one chapter per day) RESOURCES MENTIONED Simple Money, Rich Life (the book) Assets Under Management free resource DISCLAIMER Obligatory legal disclaimer: I'm a financial educator, not your financial advisor, investment advisor, tax pro, or lawyer. This channel is for general education, not personalized advice, and nothing here should be taken as a recommendation to buy, sell, or use any specific investment, account, or financial product. I'm just sharing what I'm doing, what I'm learning, and what I find interesting. Markets can be humbling. Investing involves risk, including the risk of losing money, and my results are personal, may not be typical, and are not guaranteed. Do your own research, use wisdom, and talk with a qualified professional before making financial decisions. Some links are to our resources and some are affiliate links, which means we may earn a commission at no extra cost to you. That helps keep the lights on around here, so thanks for the support.
Genesis 1:31 reveals a powerful truth about God's character: He is a God of order, purpose, and intentional design. In this devotional, Deidre Braley explores what it means to be created in the image of God and how His orderly nature is reflected throughout creation. From the boundaries He established in the natural world to the systems that allow life to flourish, God demonstrates that order is not restrictive—it is life-giving. As believers, we are called to reflect His character by bringing peace, clarity, and purpose into the spaces we influence. Highlights God’s creation reveals His nature as a God of order and purpose. Being made in God’s image means reflecting His character in everyday life. Order creates space for people, relationships, and communities to thrive. Stewarding our homes and possessions can be an act of worship. Healthy systems and organization help good work flourish. Peacemaking reflects God’s heart and brings stability to relationships. Christians are called to bring clarity and hope into chaotic situations. Small acts of intentionality can create lasting impact in our daily lives. Join the Conversation Where do you sense God calling you to bring greater order, peace, or purpose into your life? Have you experienced how creating healthy rhythms and boundaries has helped you grow spiritually? Continue the conversation with the Crosswalk community here: https://forums.crosswalk.com/ Do you want to listen ad-free? When you join Crosswalk Plus, you gain access to exclusive, in-depth Bible study guides, devotionals, sound biblical advice, and daily encouragement from trusted pastors and authors—resources designed to strengthen your faith and equip you to live it out boldly. PLUS ad free podcasts! Sign Up Today! Full Transcript Below: What it Means to Be Made in the Image of an Orderly God By Deidre Braley Bible Reading: God saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day. - Genesis 1:31 NIV Marie Kondo is known as one of the world’s most beloved tidying experts, and one day she convinced me that the path to inner peace would be to pull all of the clothes out of my closet and throw them on my bed to be analyzed, one by one. I had just watched the first episode of her show Tidying Up with Marie Kondo on Netflix, in which she teaches her proteges to ask this question: When I touch this item, does it spark joy? If the answer is yes, then the item gets to stay. If the answer is no, the directive is to thank the item for its service and then bid it adieu. Even if this sounds a little woo-woo, I have to say that after I had removed a great many joyless items from my wardrobe and reorganized the rest of my clothes back into the closet, I felt an internal sigh of relief. I did feel more joyful. I felt as though a burden had lifted, as though a weight I’d been unwittingly carrying around for years was suddenly gone. In 1872, John Wesley preached, “Cleanliness is, indeed, next to godliness,” and though he was talking specifically about the way a person dressed and cared for their appearance, I think he was pressing on a deeper spiritual truth, too. Cleanliness is the visual representation of order, and our Creator is, as evidenced by creation, a God of order. If you look carefully at the creation story, you will notice that God did not just bring all things into being—he also gave them each a designated spot, a boundary for existence, a specific space in which to thrive. He separated the light from the darkness, giving both their time to reign, as day and night. He gave each plant one specific fruit to bear. He told the sea how far it could go and then said, “No more.” Biblical scholar Rachel Smith describes God’s work in a way that Marie Kondo would approve of: “It (the world) was designed to run well and to be a well-ordered environment for its occupants. This is the sense of good in the creation account. Everything God created He declared good because it acted within its purpose and provided benefits” (Rest Assured: What the Creation Story Was Intended to Reveal About Trusting God, pg. 62-63). Intersecting Faith & Life: What does it mean to bear God’s image? It means to care about the things he cares about, and to reflect his character out into the world. And one of the things that God cares about is order, which creates space for life to thrive. When we enter into chaos and bring disorder back into equilibrium, we are doing the work of God. Here are some practical areas where we might do that today. In our physical spaces Declutter one area of your home. Choose a junk drawer, a closet, or a bedroom. Remove everything, and only put back what serves a purpose or, per the advice of Marie Kondo, brings joy. Give each item a designated space, and then, if you can, bring a little extra beauty to that area. Organize by color. Add flowers. Freshen with a scented sachet. Is there a time of day that feels particularly chaotic? Create a ritual to help it go more smoothly. If morning times are hectic, for example, pre-set your coffee pot the night before. Lay out your clothes. Wake up ten minutes earlier. Light a candle while you eat breakfast. See how these adjustments bring a sense of peace to what used to feel overwhelming. In our workplaces Administration may not be glamorous, but it is essential for bringing order. If you have the gift of administration—that is, organizing information, communication, and actions into systems that run smoothly—put it into practice in your workplace. Good structures help good work to thrive. Be a problem solver. If you see that something is not working and have an idea for how to fix it, say something. Be someone who steps into situations and brings clarity and excellence. In our communities Jesus said, “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9). In our communities, bringing order looks like bringing peace—to relationships, to organizations, to broken systems. When we step into disordered situations or strained relationships in our neighborhoods or even global communities, we are reflecting God’s image by bringing equilibrium. This could look as simple as serving on the PTA and being a voice of calm and reason when the meetings get heated, or it could look like serving in outreach ministries to provide for the real, everyday needs of neighbors. Further Reading: Genesis 1:1-31 Rest Assured: What the Creation Story Was Intended to Reveal About Trusting God by Rachel Booth Smith Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.
The video centers on the transformative power of the Holy Spirit in the lives of believers, emphasizing that true spiritual impact—exemplified by figures like George Whitefield and John Wesley—stems not from human effort alone but from divine empowerment. It highlights the biblical truth that every believer, upon receiving Christ, hosts the Holy Spirit, who desires not merely to reside but to reign and direct one's gifts for extraordinary purposes. The message underscores that authentic evangelistic calling is not driven by personal ambition or worldly motivation, but by a divine, personal summons that is available to all who are willing. With a pastoral and encouraging tone, the sermon calls listeners to embrace the Spirit's leadership, trusting that God's design for ministry surpasses human capability and is rooted in a faithful, Spirit-led obedience.
The video centers on the transformative power of the Holy Spirit in the lives of believers, emphasizing that true spiritual impact—exemplified by figures like George Whitefield and John Wesley—stems not from human effort alone but from divine empowerment. It highlights the biblical truth that every believer, upon receiving Christ, hosts the Holy Spirit, who desires not merely to reside but to reign and direct one's gifts for extraordinary purposes. The message underscores that authentic evangelistic calling is not driven by personal ambition or worldly motivation, but by a divine, personal summons that is available to all who are willing. With a pastoral and encouraging tone, the sermon calls listeners to embrace the Spirit's leadership, trusting that God's design for ministry surpasses human capability and is rooted in a faithful, Spirit-led obedience.
A sermon preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, May 24, 2026, Pentecost Sunday. “We Know Who We Are” series. Texts: Acts 2:1-21; John 20:19-22 Last Tuesday evening, I found myself seated at a table listening to live jazz in the nave of the Cathedral of St. John the Divine in NYC. The occasion was the celebration for my mentor, Rev. Dr. Serene Jones upon her retirement as president of Union Theological Seminary after an extraordinary 18-year tenure. It was such a gift not only to be in the room with and for Serene, but to reflect on her influence upon my life through her words, actions, and friendship. And when she rose at the end of the evening to address the crowd, she urged all of us to pay attention to the prompting of Spirit and to follow God's call on our life. It was a gift to receive this charge: to ponder, remember, and honor God's call upon my life and how Spirit has been falling afresh on me at every age and stage of my journey. Sometimes Spirit's meddling and God's call have felt aggravating, disruptive, heavy, and even painful. But, with every twist and turn along the way, God has brought me through and Spirit has stirred me to keep going. And the truth is, I didn't always recognize Spirit's presence while it was happening. Sometimes it was only later, looking back, that I could see how God had been nudging and guiding and sustaining me all along. Maybe you know something about that too. Maybe Spirit has shown up in your life in ways you didn't fully recognize at the time—in a relationship that changed you…a burden you couldn't shake…a moment of courage you didn't know you had…a conviction that kept growing in you…a grief that opened your heart…or a persistent tug toward compassion, justice, mercy, or love. And it makes me think about how we focus just one day of the liturgical year on the miraculous story of Spirit blowing into the community of Jesus's disciples and setting them on fire to move out into the streets to tell God's deeds of power. But, really, Spirit is at work in all sorts of ways all the time. I get it, though, why we make a whole day out of Pentecost. It is a powerful story, the church's origin story really, of the moment when the disciples realized that Jesus' promises would be kept—that the Holy Spirit would baptize them and empower them to continue the saving work of God in the world. That very day they did things that seemed impossible—they spoke in ways that people from all over the known world could understand. And in that moment Peter recognized and proclaimed the fulfillment not only of the promise of Jesus, but the prophecy of Joel. That God would pour out Spirit upon all flesh, empowering all to have visions and dream dreams and prophesy. It's very dramatic—like a sci-fi movie that brings unlikely people together acrossunimaginable odds to do extraordinary things—with the bonus of great special effects. And I love it! But I also recognize that Pentecost wasn't the first time Spirit showed up among the disciples. Maybe it was the first time they recognized so clearly the Spirit who had been carrying them all along. How else were they able to have the courage to leave their familiar lives to follow Jesus? How else were they able to go into villages and tell the good news and care for the sick and those struggling with their demons? How, apart from Holy Spirit, did they feed the five thousand? How did they stay together after the trauma and terror of crucifixion? And maybe that's why I love the quieter story in John chapter 20 so much. The disciples have had the wind knocked out of them. By grief, fear, trauma. By watching everything they thought was going to happen collapse before their eyes. They are huddled behind locked doors, trying to figure out what comes next. And then Jesus comes among them—not first with demands or instructions, but with peace. “Peace be with you.” And then he breathes on them and says, “Receive the Holy Spirit.” And honestly, I need to receive this right now and am pretty sure I'm not alone. I believe many people have had the wind knocked out of them. By grief. By fear. By the cruelty and chaos of this moment. By exhaustion. By disillusionment with the church. By watching Christianity so often get presented as domination instead of service, exclusion instead of welcome, certainty instead of compassion. And on this Memorial Day weekend, many of us are carrying grief not only for lives lost in service, but also for the deep fractures in the country those lives sought to protect. Many of us wonder whether the church can still mean something beautiful. Whether faith can still sound like Jesus. We need the story we tell today! John and Acts tell it differently—but perhaps they are showing us two movements of the same Spirit. In John, Spirit comes like breath in a fearful room—restoring peace, courage, and life to weary people. In Acts, Spirit comes like wind in the streets—pushing those same people beyond fear and beyond every barrier to bear witness in a broken world. But it is the same Spirit. The Spirit who restores breath to weary people. The Spirit who revives people who have had the life knocked out of them. The Spirit who reminds fearful people who they are. And only then comes the sending. Jesus says, “As the Father has sent me, so I send you…” Notice that Jesus does not come into the room and say, “Once you've resolved all your fear…once you feel confident…once you fully understand everything…THEN I'll send you.” No. The doors are still locked. The disciples are still afraid. And yet Jesus breathes Spirit into them anyway. God's mission doesn't wait for us to feel ready. Spirit meets us in the midst of fear, uncertainty, grief, and confusion—and sends us anyway. What does it mean to be sent by Jesus as Jesus is sent by his Father? If the accounts of Jesus' life are our guide, then it means that we, like Jesus, are sent into the world to bring healing into places of suffering, hope into places of despair, mercy and forgiveness into places of sin, comfort into places of grief, peace into places of violence, love into places of hatred. To be sent as Jesus is sent is to be bearers of God's life in the world, to put our lives on the line for the sake of justice, and to stand in solidarity with those who are hurt by the systems of the day. As disciples of Jesus Christ, we are a people who are not only gathered into the family of God—those who “go to church”—but we are also, inherently, a sent people, called to BE the church all the time and in every place we are. Think for a moment of the life-giving rhythm of our bodies breathing in and breathing out. A healthy body needs to do both. The in-breath of the Body of Christ—the church—is the Spirit gathering us in to be loved, supported, fed, strengthened, and given purpose through sacrament and worship and study and community. Every Sunday or whenever we gather, the Body breathes in, takes in God's grace and power. And the out-breath is like the Spirit of God blowing out across the chaos of the world at the very beginning, bringing peace and new life. The “sent-ness” of the church is like that—the church moving out into the chaos and brokenness of the world to bring love, mercy, healing, and hope. Every day between Sundays the Body exhales, breathing the Spirit into places thirsty for life and hope and kindness. As the founder of the Methodist movement, John Wesley, famously said: Do all the good you can, By all the means you can, In all the ways you can, In all the places you can, At all the times you can, To all the people you can, As long as ever you can. I remember during the painful debates and divisions of the United Methodist General Conferences of 2016 and 2019, one of the pieces of legislation brought to the floor proposed changing the United Methodist mission statement—which is “To make disciples of Jesus Christ for the transformation of the world”—by dropping the second half: “for the transformation of the world.” I was aghast at the idea. It felt like a vision of discipleship focused only inwardly, as if Jesus followers were meant to crowd back into locked rooms and focus only on their personal “disciple” ticket. It sounded like a church withdrawing its prophets from proximity to the powers and principalities that so desperately need their voice. It sounded like a church trying to hold its breath. I'm happy to say the legislation didn't pass. Because the story of this day—the story of Pentecost, the story of the work of Holy Spirit in and through disciples across the ages—is clear: Spirit always exhales—sending us into the world to embody the love and justice of Christ. The way we say it at Foundry is “Love God. Love each other. Change the world.” And so I want to extend to you the same charge I received from Serene: pay attention to the prompting of Spirit who is always at work and respond to God's call on your life. Every day. In all the ways and places and by whatever means you can. And if you aren't sure where to begin, I invite you to decide right now on one act of service or outreach you will do this week, even small, for the wider community. Just do one concrete act of service beyond your usual routine. It could be running an errand for a friend who needs a hand. Or calling your state or federal representatives. Or paying for someone's meal. Or any other thing that Spirit prompts. Because Spirit has been nearer than you realized all along. And Spirit will keep giving you breath—and wind at your back—to move beyond yourself and into the wondrous, love-fueled mission of God.
The video centers on the enduring legacy of John Wesley, highlighting his transformative impact through passionate evangelism and a radical commitment to spreading the Gospel beyond traditional church boundaries. It emphasizes Wesley's personal conversion experience—marked by a profound realization that salvation comes through personal faith in Christ, not merely religious discipline—and his revolutionary declaration that 'the world is my parish,' underscoring a missional vision that reached the marginalized, including miners and farmers. The narrative connects Wesley's 18th-century revivalism to the American circuit rider movement, illustrating how his model of mobile, accessible preaching shaped modern evangelism. Through a pastoral and reverent tone, the message celebrates Wesley's lifelong devotion to Christ, the poor, and the proclamation of the Gospel, culminating in his final words, 'Best of all, God is with us,' as a testament to enduring divine presence and purpose. The sermon invites contemporary listeners to embrace a similarly expansive, Christ-centered mission rooted in love and sacrifice.
The site of outdoor preaching by John Wesley and George Whitefield is a backdrop to emphasize that the Gospel is not confined to church buildings but belongs to the entire world. It highlights how the message of Christ brought profound hope to marginalized people, such as soot-streaked miners, transforming their lives through spiritual renewal despite enduring hardship. The central theme centers on the universal call to proclaim the Gospel of peace, rooted in Scripture and exemplified by the radical conviction that 'the world is my parish.' The preacher calls the modern church to be humbled and motivated by past faithful witnesses, urging a renewed commitment to share Christ's transformative message with all people in everyday life. Ultimately, the sermon affirms that true hope is found only in Jesus Christ, whose Gospel offers both present comfort and eternal promise.
The site of outdoor preaching by John Wesley and George Whitefield is a backdrop to emphasize that the Gospel is not confined to church buildings but belongs to the entire world. It highlights how the message of Christ brought profound hope to marginalized people, such as soot-streaked miners, transforming their lives through spiritual renewal despite enduring hardship. The central theme centers on the universal call to proclaim the Gospel of peace, rooted in Scripture and exemplified by the radical conviction that 'the world is my parish.' The preacher calls the modern church to be humbled and motivated by past faithful witnesses, urging a renewed commitment to share Christ's transformative message with all people in everyday life. Ultimately, the sermon affirms that true hope is found only in Jesus Christ, whose Gospel offers both present comfort and eternal promise.
The video centers on the enduring legacy of John Wesley, highlighting his transformative impact through passionate evangelism and a radical commitment to spreading the Gospel beyond traditional church boundaries. It emphasizes Wesley's personal conversion experience—marked by a profound realization that salvation comes through personal faith in Christ, not merely religious discipline—and his revolutionary declaration that 'the world is my parish,' underscoring a missional vision that reached the marginalized, including miners and farmers. The narrative connects Wesley's 18th-century revivalism to the American circuit rider movement, illustrating how his model of mobile, accessible preaching shaped modern evangelism. Through a pastoral and reverent tone, the message celebrates Wesley's lifelong devotion to Christ, the poor, and the proclamation of the Gospel, culminating in his final words, 'Best of all, God is with us,' as a testament to enduring divine presence and purpose. The sermon invites contemporary listeners to embrace a similarly expansive, Christ-centered mission rooted in love and sacrifice.
Pastor Vicki Harrison takes a question she hears all the time and brings it straight to Scripture: What does God actually think about animals? Starting in Genesis 1:24-25, she introduces the Hebrew word bara — the special kind of creation God reserves for the heavens and earth, the animals, and humanity. She traces God's care for animals through Noah's ark, then reads through Psalm 104, where the psalmist paints a picture of an entire world God has designed and sustains for every creature in it. Then she gets personal: a glass frog with see-through skin, a 62-foot whale shark that eats only plankton, a platypus that feeds its young through pores in its skin, and a blobfish designed for the very bottom of the ocean — each one perfectly suited to where God placed it, each one pointing to a Creator who makes things with intention. She also takes on the question almost every pet owner eventually asks: Will I see my pets in heaven? She's honest about what Scripture does and doesn't say — and what John Wesley, Martin Luther, and C.S. Lewis believed. She lands in Matthew 6:25-26. Jesus points to the birds of the air — your heavenly Father feeds them. If he tends to the creatures with that kind of care, how much more does he attend to you? Three truths. One message. A God who makes things on purpose and loves his people without limits.
When the Day of Pentecost was Fulfilled Acts 2 by William Klock Luke opens the second chapter of Acts writing, “When the day of Pentecost had come, they were all together in the same place.” [Page 1081 in the pew Bibles]. “When the day of Pentecost had come—or some translations say arrived. The old King James is better: “When the day of Pentecost was fully come.” Or it might be even better to say, “When the day of Pentecost was fulfilled.” The Greek word can mean come or arrive, but it has a powerful sense of filling and fulfilment and I think that's particularly important here. First, this is the day that the church was filled full of God's presence and truly became his living temple, but second, it was also the day when the promises of God contained within this ancient festival were finally fulfilled. It's about the fulfilment of God's promises to his people. You see, Pentecost was one of the great festivals God told his people to observe when he gave them the torah. It was a harvest festival, when the people would bring the firstfruits of their grain harvest as offerings to the Lord. But it was also a commemoration of the giving of torah. The Passover marked Israel's deliverance from her slavery in Egypt and then fifty days later, Israel met the Lord at Mt. Sinai. There he gave her his law and established his covenant with her. You could say that Pentecost was the day that marked Israel's formal creation as a nation—when the Lord had said, “I will be your God and you will be my people.” And every year, for over a thousand years, the people took their grain offerings to the temple in Jerusalem, laid them before the Lord, and remembered who he was and who they were and they recalled his promises, while looking forward in hope to the day those promises would be fulfilled. So when Luke writes, “When the day of Pentecost was fulfilled,” we should hear something powerful in that. Just as Jesus fulfilled the Passover once and for all in his death and resurrection, God is going to fulfil the ancient festival of Pentecost once and for all. Brothers and Sisters, this is important, because ever since John Wesley, there's been a powerful tendency to see Pentecost more as a stage of personal spiritual growth than as the once-and-for-all fulfilment of God's promise happening within the great story of God and his people. A hundred and twenty-five years ago, a group of Christians in Los Angeles had an unusual spiritual experience that needed an explanation. They explained it as an end-times renewal of “Pentecost” and the Pentecostal movement was born—a movement that taught—and in most places still today—teaches that while every Christian ought to experience Pentecost and be baptised into the Holy Spirit, it's a second event, a second blessing that follows a person's conversion and that many never receive—and those who never received it include virtually every believer between the First Century church and the birth of the Pentecostal movement in 1901. This highlights the danger of interpreting scripture in light of our experiences. Instead, we need to let the scriptures do the talking and understand our experiences in light of them. Because just as every single man or woman who has been united to Jesus the Messiah by faith is a full recipient of the benefits of his fulfilment of the Passover, just so every single man or woman who has been united to Jesus the Messiah by faith is also a full recipient of the benefits of his fulfilment of Pentecost. The church—the whole church, not just some part of it that began 125 years ago—is pentecostal. It takes a lifetime to learn to live into both of these realities, but to separate them or to say, as some have, that you have to earn baptism in the Spirit through the process of sanctification is to horribly misunderstand the scriptures and the story they tell. I have more to say about that, but let's get straight into that story as Luke tells it and, especially, as Peter will explain it. So, again, this is Acts 2: “When the day of Pentecost was fulfilled, they [that's the disciples] were all together in the same place. [Probably, the upper room where they had eaten the Last Supper.] Suddenly there came from heaven a noise like the sound of a mighty rushing wind, and it filled the whole house where they were sitting. Then tongues, seemingly made of fire, appeared to them, moving apart and coming to rest on each one of them. They were all filled with the Holy Spirit and began to speak in other language as the Spirit gave them words to say.” This is the fulfilment of God's promises to come and dwell with his people. After generations upon generations, millennia upon millennia of sin separating humanity from God, this is God's homecoming. Jesus' death as a perfect sacrifice for sin washed his people clean, it purified them. It made them fit and prepared them to be God's temple—the holy place where he will dwell. And now he's sent his Spirit to take up his dwelling in this new temple. It's also a moment of covenant renewal—again, fulfilling God's promises to Israel. That's why the imagery of Passover and Sinai are so important here. In his ascension, Jesus is like Moses going up the mountain and at Passover, like Moses returning with the law and God establishing a covenant with his people, this time God sends down his Spirit to establish a new covenant with this renewed Israel. And this time it's not an external law carved on stone tablets, but God's own Spirit indwelling, renewing, regenerating and writing his law of love on their very hearts. Hearts of stone made hearts of flesh. And this fulfilment of God's promises, this covenant renewal, this new temple are all part of the answer to Jesus' prayer that it may be on earth as it is in heaven. In his ascension, Jesus took a bit of earth—our humanity—to heaven, and on Pentecost he sent to earth, to dwell with us, the Spirit—a bit of heaven. And that Spirit sent by Jesus, the new Adam, breathes the life of God into the new humanity. Brothers and Sisters, between the Old Testament imagery that God draws on in doing this amazing thing and the careful choice of words Luke uses to describe it, we ought to see a powerful image here of new creation. And new creation doesn't exist simply for our sake. New creation began with Jesus and now it's come to his people, but it's not meant to stay with them. When he ascended, Jesus told his disciples that they would carry this good news throughout Judea and Samaria and eventually to the whole earth. Once empowered by his Spirit, their mission would be, not only to live out this new creation, but to go out with the announcement that Jesus is Lord and that world belongs to him. And right here we get a sense of that dominion as these one-hundred-twenty disciples begin to unexpectedly speak in other languages. Why? Look at verse 5: “There were devout Jews from every nation under heaven staying in Jerusalem at that time. When they heard this noise they came together in a crowd. They were deeply puzzled, because every single one of them could hear them speaking in his own native language. They were astonished and amazed.” Thanks to the Exile, Jews were spread out across the known world, but Pentecost was one of those feasts where everyone returned to Jerusalem. So there's an international crowd in the city and this work of the Spirit gets their attention. Luke goes on in verse 7: “These men who are doing the speaking are all Galileans, aren't they,” they said. “So how is it that each of us can hear them in our own mother tongues? There are Parthians here, and Medes, Elamites, and people who live in Mesopotamia, Judaea, Cappadocia…[The international list is a long one. Jews and proselytes (converts), from the known world.]…We can hear them telling us about the mighty works of God—in our own languages!” Notice about this gift of tongues: It was a gift of known languages. The speech was intelligible. And it wasn't for any kind of spiritual benefit of the speakers. This was a miracle—a first work of the Spirit—to announce what God was accomplishing (or fulfilling!) through Jesus and the Spirit and through this renewed Israel—what we call “the church”. And Luke says they were all “astonished and perplexed.” “What does it all mean?” they were asking each other. But some sneered. “They're full of new wine,” they said. Then Peter got up, with the eleven. He spoke to them in a loud voice.” None of the disciples was expecting this. They were expecting something. Jesus had told them to go back to Jerusalem and to wait. So they did. They waited and they prayed. Like I said last week, these were men steeped in the scriptures. Combine that with patience and prayer and understanding will come. And despite not expecting this exact situation, Peter immediately understands what's going on through the lens of the scriptures, of Israel's story, and of God's promises. And so—verse 14—Peter says to them, “Men of Judaea! All of you staying here in Jerusalem! There's something you have to know. Listen to what I'm saying. These people aren't drunk, as you imagine. It's only nine o'clock in the morning! No, this is what the prophet Joel was talking about when he said, ‘In the last days, declares God, I will pour out my Spirit on all people. Your sons and your daughters will prophesy; your young men will see visions, your old men will dream dreams; Yes, even on slaves, men and women alike, will I pour out my Spirit in those days, and they shall prophesy. And I will give signs in the heavens above, and portents on earth beneath, blood and fire and clouds of smoke. The sun will be turned into darkness, and the moon into blood, before the day of the Lord comes, the great and glorious day. And then everyone who calls on the name of the Lord will be saved.” Joel's prophecy was a prophecy of covenant renewal. Back at the beginning—sort of the first Pentecost, if it helps to think of it that way—before Israel entered the promised land, Moses reiterated the covenant to the people. If they would be the holy people the Lord had set them apart to be, if they would keep his law, if they would give him their allegiance and not worship other gods, he would dwell with them and bless them in the land. But if they refused to do these things, he would curse them and eventually exile them—because an unholy people cannot live in God's presence. And, of course, exile is precisely what happened. And even when the people of Judah returned from their exile in Babylon, even after they'd rebuilt Jerusalem and the temple, it still felt an awful like the exile wasn't really over. Judah was ruled by pagan gentiles. The Lord's presence had never returned to the temple. And so they hoped in the promises the Lord had made to one day renew his covenant. Through Isaiah, through Ezekiel, through Jeremiah, through Joel the Lord had promised. He would not let his people languish in exile forever. One day he would come and forgive their sins and their idolatry, one day he would come and fix their broken hearts, giving them hearts of flesh instead of hearts of stone; breathing new life into dead, dry bones; pouring out his Spirit to make Israel new. And in that rushing wind, in the tongues of fire, as he and his friends suddenly found themselves speaking other languages Peter recognised the words God had spoken through Joel. This was the day. Through Jesus and the Spirit, the God of Israel was renewing his covenant, through Jesus and the Spirit he'd returned to dwell again with his people: men and women, young and old, slave and free. Judgement was coming soon on the unrepentant, but for those who called on the name of the Lord—on Jesus the Messiah—there was renewal. And so Peter announces Joel's promise to Israel: “Whoever calls on the name of the Lord will be saved.” And then he does something astounding. We're so used to hearing it that we might not even give it a thought, but Peter now takes this passage from Joel that was about the Lord, about Yahweh, about the God of Israel and he makes it about Jesus. Look at verse 22: “You men of Israel, listen to this. Jesus of Nazareth was a man marked out for you by God through the mighty works, signs, and portents which God performed through him right here among you, as you all know. He was handed over in accordance with God's determined purpose and foreknowledge—and you used people outside the law to nail him up and kill him. But God raised him from the dead! Death had its painful grip on him; but God released him from it, because it wasn't possible for him to be mastered by it. This you see, is how David speaks of him: “I set the Lord before me always; because he is at my right hand, I won't be shaken. So my heart was happy, and my tongue rejoiced, and my flesh, too, will rest in hope. For you will not leave my soul in Hades, nor will you allow your holy One to see corruption. You showed me the path of life; you filled me with gladness in your presence.” Peter's quoting from Psalm 16. What's that got to do with any of this. Well, he goes on: “Men and Brothers, I can surely speak freely to you about the patriarch David. He died and was buried and his tomb is here with us to this day. He was of course a prophet and he knew that God had sworn an oath to set one of his own physical offspring on his throne. He foresaw the Messiah's resurrection and spoke about him “not being left in Hades,” and about his flesh “not seeing corruption.” [So here's his point.] This is the Jesus we're talking about. God raised him from the dead and all of us here are witnesses to the fact. Now he's been exalted to God's right hand; and what you see and hear is the result of the fact that he is pouring out the Holy Spirit, which had been promised, and which he has received from the Father.” So Peter's explaining to them that Jesus, in his resurrection, has fulfilled the messianic prophecy in Psalm 16 and what they're seeing happening in the wind, the tongues of fire, and the other languages is the evidence of Jesus' exaltation to his throne. And in the same way that Jesus' resurrection has fulfilled Psalm 16, his ascension is fulfilling Psalm 110. Peter goes on in verse 34: “David, after all, did not ascend into the heavens. This is what he says: ‘The Lord said to my Lord, sit at my right hand, until I place your enemies underneath your feet.' So the whole house of Israel must know this for a fact: God has made him Lord and Messiah, this Jesus, the one you crucified.” Again, what they're seeing is the proof that God is vindicating the claims of Jesus to be Israel's Messiah. Jesus fulfilled God's promises when he rose from the dead, he fulfilled God's promises when he ascended into heaven, and now he's fulfilling God's promises in pouring out God's Spirit, now seen and heard in the wind, the flames, and the tongues. Again, God is renewing his covenant as he promised. Luke goes on in verse 37: “When they heard this, they were cut to the heart. “Brothers,” they said to Peter and the other apostles, “what shall we do?” “Repent!” replied Peter. “Be baptised, every one of you, in the name of Jesus the Messiah, so that your sins can be forgiven and you will receive the gift of the Holy Spirit. The promise is for you and for your children, and for everyone who is far away, as many as the Lord our God will call.” Notice—this is important—even though, yes, it is individuals who do the repenting, one by one, what Peter is calling for is national repentance. Israel must repent—from sin, yes, but most of all from her rejection of Jesus as Messiah. That's why Peter puts so much weight on how all that's happened is proof of Jesus' messiahship. Jesus had warned over and over that if Israel would not repent, if Israel insisted on rejecting him as Messiah—and Jesus put this rejection in terms of idolatry—judgement would come on Israel and this time it would be permanent. The Romans would destroy Jerusalem and the temple and the people would be exiled, not for seventy years, not for 490 years, but forever. As an aside, Paul will pick up this same theme with the Athenians in 17:31. As salvation was for the Jew first and then for the gentiles, just so would God's judgement be. He would judge Israel for their idolatry and then come for the gentiles. So Peter urges his fellow Jews to repent of their idolatry, to put their faith in Jesus as Messiah, and they will become part of this renewed covenant community—this new temple in which God, through his Spirit, has come to dwell. Luke says in verse 40 that Peter “carried on explaining things to them with many other words.” No doubt walking them through more of Israel's story and more of Israel's scriptures to show them how Jesus and the Spirit have fulfilled them. “Let God rescue you,” he was urging them, “from this wicked generation.” Those who welcomed his word were baptised. About three thousand lives were added to the community that day. And, again, the result is new creation, lived out in this renewed community of men and women. Pentecost isn't just a personal exercise in spiritual growth any more than Jesus' death and resurrection were. It's about the formation of a new people of God that would be God's temple in the world. A temple made of people, transformed from the inside out, a temple that would—that still does—steward God's presence, God's wisdom, God's new creation for the sake of the world. Luke makes a point of contrasting it with the old Israel, trundling along blindly in unbelief, in idolatry, and heading straight into inevitable judgement and destruction. In contrast, this new Jesus-plus-Spirit people [verse 42] live out their baptism by “giving full attention to the teaching of the apostles and to the common life, to the breaking of bread and the prayers. Great awe fell on everyone and many remarkable deeds and signs were performed by the apostles.” At the centre of their life together was this apostolic teaching that we see Peter giving: Teaching showing how Israel's scriptures, God's promises were being fulfilled in Jesus. Truly good news. And it drew them together as they shared meals—just as Jesus had done—including that last meal he'd shared with them, transposing the Passover meal, the covenant renewal meal of the people of God, transposing it around himself, his death, and his resurrection. And they prayed. And this transformed them. “All those who believe came together and held everything in common. They sold their possessions and belongings and divided them up to everyone in proportion to their various needs.” No, they didn't become Marxists. Luke's point is that they became a family. They became what Israel was supposed to be. Not a people who did their own thing; not a people who grabbed and hoarded for themselves; not a people who disengaged from community seven days a week, and then gathered with a group of religious acquaintances for a couple of hours one day a week. No, Jesus and the Spirit made them a family. Jesus and the Spirit made them a people of love, of grace, of abundance (even in their physical poverty), a family that witnessed the character of the Spirit and the goodness and abundance of God's new creation. And the people around them noticed: “Day by day they were they were all together attending the temple. They broke bread in their various houses and ate their food with glad and sincere hearts, praising God and standing in favour with all the people. And every day the Lord added to their numbers those who were being rescued.” Brothers and Sisters, our great desire should be that the church today—not just our congregation, but the whole church—should look just like this, simply on a much larger and global scale. We are no less a people of Jesus and the Spirit than those first Christians in Jerusalem were. We should be such a family where the scriptures are read and the mighty works of God—the fulfilment of his promise; the good news about Jesus, crucified, risen, and ascended—are not only believed, but lived out and proclaimed. A family where God's new creation generosity is actively lived out. A family that not only keeps this covenant renewal meal, but lives out its implications throughout the week. A family that clasps its hands together and prays that it might be on earth as it is in heaven, not just because Jesus told us to, but Brother and Sisters, because we are the people whose King shares our earthly nature and reigns in heaven; because we are the people who have been, ourselves, plunged into heavenly life by God's Spirit; and because we are people who are ourselves the fulfilment of God's promises and therefore a people of hope and witness of God's glory. Let's pray: Faithful God who never fails to fulfil your promises, you have purified us with the blood of your Son and filled us with your Spirit to make us your temple; give us grace to be that temple, to be your new creation, to be the stewards of your presence and your gospel for the sake of the world; and in your faithfulness, cause our faithfulness to bear fruit for your kingdom. Through Jesus the Messiah, our Lord and our rescuer, we pray. Amen.
Crowhill and Pigweed drink and review a Sweet Baby Jesus chocolate peanut butter porter and discuss a question that's challenged churches and society for centuries. Should religion and politics mix?Using a collection of social issue position papers published by the United Methodist Church as a starting point, the conversation explores the history of Methodism, from John Wesley's "heart strangely warmed" experience and the Holy Club at Oxford to the circuit riders who helped spread the movement across the American frontier. Along the way, they examine how Methodism became deeply associated with social reform, including efforts against slavery, drunkenness, and other social ills.The discussion then turns to modern political issues, including immigration, worker justice, climate change, the death penalty, abortion, and the Israeli-Palestinian conflict. Crowhill and Pigweed consider how churches apply biblical principles to contemporary policy debates, where the line between moral teaching and political advocacy should be drawn, and whether clergy are always equipped to speak authoritatively on complex public issues.A recurring theme is the idea that movements formed in crisis often institutionalize a crisis mentality. If a religious movement was born by confronting genuine social problems, does it eventually develop a habit of searching for the next great cause? And does that tendency sometimes lead churches to exaggerate modern problems by comparing them to historic struggles such as slavery, Jim Crow, or the civil rights movement?It's a wide-ranging conversation about faith, public life, church authority, social reform, and the challenges of living out religious convictions in a deeply political age. Plus, as always, there's a beer review to get things started.
John Wesley once asked, “Where is the joy I knew when I first saw the Lord?” Maybe you've asked the same question. In this message, Dr. James Boice will be looking at Psalm 85 where the psalmist asks, “Will you not revive us again?” To support this ministry financially, visit: https://www.oneplace.com/donate/81/29?v=20251111
On this Pentecost Sunday, we explore Acts 2 and the powerful arrival of the Holy Spirit—not just as the “birthday of the church,” but as a launching point for believers into a new future. Through stories of graduations, rocket launches, and John Wesley's Aldersgate experience, this conversation reflects on what it means to be moved forward by God's Spirit with love, courage, and understanding in a divided world.
In this episode, I am joined by Dr Mark Olson to discuss the faith of a servant and whether the servant is justified. Dr Mark Olsonhttps://wesleyscholar.com/John Wesley's Doctrine of Justification, by Dr Mark Olsonhttps://a.co/d/06Ufhrt8
Send us Fan MailWhat happens when faith moves from the head to the heart? This Pentecost message explores the fire of the Holy Spirit, the “strangely warmed” heart of John Wesley, and why many believers settle for cold religion when God offers living communion with Christ.HOME | PLAN YOUR VISIT | BLOG | DIGITAL BULLETIN
Rev. Jonathan Brown 05/11/2026 Sometimes the things that become central to who we are begin as a surprise. They do not always arrive with a clear plan, a perfect explanation, or a sense that we understand exactly what we are saying yes to. Sometimes a door opens, an invitation comes, a possibility appears, and only later do we realize that something important in us began to take shape there. When Francis came to us at eleven, he spoke very little English. I spoke no Spanish. Katy knew a bit. And DC Child and Family Services seemed to consider a person bilingual if they had Google Translate on their phone. Every day, I thank God because his young mind has been able to adapt to our language, while I still find myself cursing Duolingo. And since Francis became part of our family, he has also become an accomplished cyclist. He has won two Under 19 series championships, and he spends his free time training to get better. At our local bike shop, someone told us he was a unicorn because he fell in love with cycling even though his parents were not already obsessed with it. This was not a family culture he simply inherited. It became his. One day after a race, I was kind of in awe of him and all he had accomplished, and I asked him, “Francis, how did this happen? How did cycling become your thing?” And he said, “Do you remember when I first moved in with you, and you asked if I wanted a bike?” I said, “Yes.” And he said, “I did not know what you were saying, and I did not want to be rude, so I just said yes. Then I fell in love with it.” I love that. Because so much of life is like that. One day, seemingly out of the blue, something comes into our lives that we did not plan for and could not have predicted. At first, it may feel random. It may feel small. It may feel like a simple yes to a simple question. But over time, that unexpected beginning can become a practice, then a passion, then a major part of who we are. A bike becomes more than a bike. A first ride becomes a rhythm. A rhythm becomes a love. A love becomes part of someone's identity. And that helps me hear Mark's story with fresh ears. Simon and Andrew do not wake up that morning knowing they are about to become disciples. James and John do not begin the day expecting their lives to turn in a new direction. They are working. They are casting nets. They are mending nets. They are living the life they know. Then, seemingly out of the blue, Jesus walks by and says, “Follow me.” What may have felt sudden in the moment becomes the beginning of their identity. They will come to be known as disciples, apostles, witnesses, people whose lives are forever shaped by Jesus. One ordinary day becomes the day they discover the call that will define them. In this first movement of our series, we are asking one of the most basic and important questions Christians can ask: Who are we? In a culture that often tells us our worth depends on success, power, control, or fear, the gospel speaks a deeper truth. We are beloved. We are called. We are connected. We are sent. And today, we begin with this: we know who we are because we know who we follow. We follow Jesus. Mark tells the story with striking simplicity. Jesus passes along the Sea of Galilee and sees Simon and Andrew casting a net into the sea, because they are fishers. Jesus says to them, “Follow me, and I will make you fishers of people.” Immediately, they leave their nets and follow him. Then Jesus goes a little farther and sees James and John, the sons of Zebedee, mending nets in their boat. He calls them too, and they leave their father in the boat with the hired men and follow him. That whole scene unfolds with surprising simplicity. Jesus walks along the water and sees ordinary people in the middle of their ordinary work. The call of Jesus meets them right there, in the texture of daily life, among boats, nets, family, labor, and responsibility. Before they have time to prepare themselves, before they know where the road will lead, Jesus invites them into a new life. He finds them in the routines they know and calls them toward a future they cannot yet imagine. That is good news, because many of us assume that if God is going to call us, we need to be somewhere else first. We need to become more faithful, more prepared, more certain, more spiritually mature. But Mark tells us Jesus calls people in the middle of life. Jesus calls them as they are, but he does not leave them as they are. “Follow me,” he says, “and I will make you fishers of people.” That phrase can sound strange to us, especially when it has been used in ways that feel manipulative or aggressive. But Jesus is calling them into a way of life that gathers people into the nearness of God. He is calling them to participate in healing, mercy, liberation, forgiveness, and beloved community. Jesus calls these first disciples to walk with him until his way becomes their way. That is discipleship. Discipleship is the lifelong practice of being shaped by the one we follow. That is why this sermon title matters: “We Know Who We Follow: Jesus.” The church is always tempted to forget. We are tempted to follow success, fear, nostalgia, outrage, or whatever gives us belonging without transformation. But Christians belong to Jesus Christ. And Jesus shows us who God is. As we follow Jesus through Mark, we see what God's life looks like in the world. We see Jesus announcing good news, healing bodies, restoring people to community, touching those others refuse to touch, feeding hungry people, welcoming children, challenging religious hypocrisy, confronting oppressive powers, and refusing to abandon the vulnerable. We see him going to the cross rather than returning violence for violence. We see him raised by God, with the promise that death and empire and abandonment do not get the final word. So when we say, “We follow Jesus,” we are saying our lives are being reoriented around the crucified and risen Christ. We are saying that the clearest picture we have of God's character is Jesus eating with sinners, touching the untouchable, forgiving enemies, blessing the poor, challenging the powerful, and giving himself in love. That is not ideology. That is a way of life. This is where our United Methodist tradition helps us. Methodism began as a renewal movement of people who wanted to follow Jesus with their whole lives. Early Methodists gathered in societies, classes, and bands. They prayed together. They confessed sin together. They studied scripture together. They gave money to the poor. They visited the sick and imprisoned. They held one another accountable in love. As the movement grew, John Wesley gave the people called Methodists what became known as the General Rules: first, do no harm; second, do good; third, attend upon all the ordinances of God. In more recent years, Bishop Rueben P. Job helped many United Methodists recover the power of these rules in his book Three Simple Rules: A Wesleyan Way of Living . Job summarized Wesley's General Rules in language that has become familiar across our tradition: do no harm, do good, and stay in love with God. These rules are a way of asking, every day, “What does it mean to follow Jesus here?” What does it mean to follow Jesus in this conversation, this conflict, this family, this workplace, this church, this neighborhood, this moment? There is a sitcom called The Good Place that, beneath all the jokes, bright colors, frozen yogurt shops, and absurd afterlife architecture, is really about moral formation. The show begins with Eleanor Shellstrop waking up after death and being told that she has made it into “the Good Place.” But Eleanor quickly realizes she does not belong there. In life, she had been selfish, rude, careless, and often cruel. So at first, her moral project is not really about becoming good. It is about passing as good. That is part of what makes the show so funny and so honest. Eleanor wants to learn enough ethics to blend in. She wants goodness as a disguise. And if we are honest, that is not always far from how people can treat religion too. We can learn the language, the gestures, and the right answers. We can learn how to pass as good. But Jesus does not call us to pass as faithful. Jesus calls us to follow. And this is where Chidi becomes so important. Chidi Anagonye is a moral philosophy professor. He knows the ethical theories. He can explain Kant, Aristotle, utilitarianism, virtue ethics, and moral duty. If anyone should know how to be good, it should be Chidi. But Chidi's problem is that knowing about goodness does not automatically make him free to live it. He is so afraid of making the wrong choice that he struggles to make any choice at all. His knowledge is real, but it has not yet become courage. His ethics are serious, but they have not yet become love in motion. That makes Eleanor and Chidi surprisingly helpful for the church. Eleanor reminds us that faith is not about passing as good. Chidi reminds us that faith is not only about knowing what is good. Knowledge matters, but knowledge alone is not discipleship. Discipleship is when what we know becomes a life. Discipleship is when truth becomes practice. Discipleship is when grace becomes courage, mercy, forgiveness, service, and love. Over time, Eleanor and Chidi both change because they are drawn into a deeper kind of formation. Eleanor has to practice honesty, compassion, and care for someone beyond herself. Chidi has to practice trust, courage, and choosing love even when he cannot calculate every possible consequence. In other words, both of them have to be discipled beyond appearance and beyond certainty into faithfulness. That is what makes The Good Place surprisingly Wesleyan. The characters become different not because they master one idea or earn enough points, but because they keep practicing a better way of being human. Christian faith is not self improvement with hymns. The gospel is grace. It is God meeting us before we are ready, loving us before we are worthy, and calling us before we fully understand where the road will lead. But grace does not leave us unchanged. Grace begins to form us. That is why the Methodist tradition has always cared about practices. We practice faith because practice keeps us open to the love that is already working on us. We practice doing no harm. We practice doing good. We practice staying in love with God. And over time, through the mercy of God, those practices begin to shape us into people who look a little more like the one we follow. The first rule is: do no harm. Harm is not only physical violence. Harm can come through words, neglect, silence, systems, assumptions, jokes, posts, grudges, and the people we refuse to see. To follow Jesus is to ask: Is my life causing harm? Are my words causing harm? Are my habits causing harm? Are my comforts causing harm? Most of us are not being asked to leave literal nets on the shore, but we may need to ask what nets we are holding. What old ways of being keep catching us? What habits make us feel safe but keep us from love? The second rule is: do good. Christian faith is about participating in God's healing of the world. “Follow me,” Jesus says, “and I will make you fishers of people.” In other words, your life is going to become part of God's work of gathering, healing, feeding, forgiving, restoring, and liberating. Sometimes doing good is serving someone who cannot repay you. Sometimes it is telling the truth when silence would be easier. Sometimes it is forgiving someone, apologizing, showing up, or acting with courage at work or at home. The third rule is: stay in love with God. Wesley's original language was “attend upon all the ordinances of God,” meaning the practices that keep us open to grace: public worship, prayer, searching the scriptures, receiving communion, fasting, Christian conversation, and works of mercy. In other words, stay close to the practices that remind you who you are and whose you are. Because we cannot follow Jesus for long on outrage, willpower, or guilt alone. We need grace. We need prayer. We need worship. We need scripture. We need communion. We need community. We need people who help us remember when we forget. And we do forget. The disciples forgot. Peter left his nets immediately, but later denied Jesus three times. James and John followed Jesus, but later argued about greatness. They followed, but they stumbled. They were called, but they were not instantly complete. And that should comfort us. Following Jesus does not mean we never fail. It means that when we fail, grace calls us again. This matters because the world is full of rival formations. Every day, something is trying to disciple us. Fear disciples us. Consumerism disciples us. Nationalism disciples us. Algorithms disciple us. Anger disciples us. Anxiety disciples us. The endless need to prove ourselves disciples us. The endless need to belong by having an enemy disciples us. So the question is not whether we are being formed. The question is: Who is forming us? So when we talk about discipleship, we are talking about formation. We are talking about what shapes our loves, habits, reflexes, speech, courage, compassion, and imagination. The world is constantly discipling us into anxiety, resentment, consumption, suspicion, and fear. But Jesus calls us into another formation. Jesus says, “Follow me,” and then teaches us the way of mercy, justice, courage, humility, forgiveness, and love. And when Jesus says, “Follow me,” he is giving us both a command and a promise. “Follow me, and I will make you…” The making belongs to Jesus. The transformation belongs to grace. Jesus calls us as we are, and then grace begins its work. Grace teaches us to do no harm. Grace strengthens us to do good. Grace draws us deeper into love with God. Grace makes us into people who can bear witness to another way of life. So this week, choose one small way to follow Jesus intentionally. Serve someone. Forgive someone. Act with courage in your work or home. Do no harm. Do good. Stay in love with God. Not because these practices save us by our own effort, but because they open our lives to the grace that is already calling us. Because somewhere, even now, Jesus is walking along the shoreline of our ordinary lives. He sees us. He knows us. He calls us. And his invitation is still the same: “Follow me.” May we have the grace to leave behind what binds us. May we have the courage to walk in his way. May we have the humility to be made new. And may our lives become a clear witness to the truth we proclaim: we know who we follow. We follow Jesus. Amen.
Summary Michael Easley teaches from Psalm 71, framing aging not as decline alone but as a deeper invitation into enduring trust in God. He begins with a prayer that confesses human sinfulness, dependence on God's Word and Spirit, and the global contrast between comfortable worship and believers who gather in fear around the world. Turning to Psalm 71, Easley outlines the reality of aging: diminishing strength, ongoing life struggles, and increasing loneliness. Drawing from personal experience, historical voices like John Wesley, and cultural observations, he shows how physical capacity fades while life's pressures often remain. Yet Easley emphasizes that aging believers are not abandoned. He highlights the richness of aging—confidence formed through decades of God's faithfulness and a life that becomes a visible testimony to others. Life itself can become a “marvel,” shaped by both hardship and divine deliverance. The sermon then shifts to resources: older believers are called to invest their wisdom into the next generation through intentional mentoring, discipleship, and storytelling of God's work. Finally, Easley emphasizes the rewards of aging: worship, joy, and a deeper understanding of God's righteousness and faithfulness. Through stories like Polycarp and Floyd Sharp, he illustrates what it means to finish life with courage, purpose, and unwavering devotion. He challenges listeners to reject bitterness and self-absorption and instead declare God's works until the end. Takeaways Aging brings real loss of strength, but it does not mean God's presence or care diminishes. Life's struggles and loneliness often continue in old age, yet God remains a refuge in every season. Long obedience to God builds deep confidence in His faithfulness across a lifetime. A faithful life can become a “marvel,” marked by both suffering and God's steady deliverance. Older believers carry the responsibility to disciple and invest in the next generation. The goal of aging in faith is joyful worship that proclaims God's righteousness and faithfulness to the end. To read the Psalms, click here. Click here for other Michael Easley Sermons.
Good morning. As the sun finally begins to coax flowers into bloom, the Chelsea Flower Show will open its gates today. The Royal Horticultural Society's annual event sees organisations create beautiful planted spaces, which inspire and educate visitors. With our news headlines full of unremitting contempt and calamity, millions of us will tune into coverage of Chelsea this week for relief. I'd like to think this is more than just a comforting distraction.Christian writer CS Lewis wrote about his vision of hell in the novella ‘the great divorce'. Hell was a place of continual twilight where people moved further and further apart into infinite space, driven by mutual suspicion and a sense of time ticking down. Paradise, by contrast was a place of colour, fruitfulness, and sunshine – open to anyone bold enough to stay. In paradise, people were unafraid of each other or the future. They sought out newcomers, working to convince them to remain.The show gardens at Chelsea may be sanctuaries of beauty, but they are also about shared spaces and living well together. Many, like the Trussell ‘together' garden, are inspired specifically by the way communities deal with hardship – the Trussel Trust's foodbanks tackle food poverty. Like Lewis' paradise, communal gardens like this one combat the notion that safety and solace can only be had by building walls and retreating from the world.John Wesley, the founder of Methodism, wrote a collection of health remedies based on what people could grow or source themselves. Titled ‘Primitive Physick' and published in 1747 it would run to 23 editions during his life. Although his remedies were of their day, his commitment to people's access to healthcare and use of what was readily available still bears weight. Today, the rooftop garden of the national Methodist offices in London is planted with herbs and flowers used in Primitive Physick, recognising the importance of gardens to our collective mental and physical well-being.A reality of life in Britain today is that access to outdoor space is not equal: many do not have gardens. A Christian vision for good community still resists the notion that beautiful outdoor spaces are only the preserve of private wealth. After the show, all of the Chelsea gardens will find their way out into communities around the country – plants will go to balconies, windowsills and neglected urban spaces, gardens to hospices, schools, and the verges of motorways. They will join many other community gardens schemes, allowing even those of us who live surrounded by pavement, to put our hands in soil and see something grow. These gardens are places of retreat, yes: but also places of truth telling about the quiet work of living peacefully together.
Asbury Church will enter a new season this Pentecost. Joshua 1:1-9 and 3:5 offer a powerful example of a new beginning in the Bible. John Wesley and Francis Asbury also offer models for strength and courage in the midst of changing circumstances. This sermon is a call to prepare and get ready for Pentecost.
When Jessica Fredericks and Andrew Freiser founded Fredericks & Freiser Gallery in 1996, the art world was a different place. New York was a different place! What surviving as a gallery meant back then has changed drastically in some respects, but the core principles remain: show what you believe it, and do it with honesty and care. The parts that have changed, indeed, are art fairs, social media, a more savvy artist and more informed collector. But Jessica and Andrew, through a program of showing estate, middle career and young, emerging artists that create what they call "psychological figuration," have weathered multiple storms and the highs and lows of the art market to have one of the most consistent programs in New York. And that is important, as they know they often give an artist their long-sought-after "first New York solo show." That, to this day, will always be a milestone. We sat down with Jessica and Andrew the week of the Independent Art Fair, one of two big art weeks in New York during the year, just after they opened a solo show with Maria Calandra a few nights before. This is the type of schedule we wanted to know about. What makes a gallery work? What makes them interested, three decades into their careers as dealers? What are the ups? The downs? What has changed? Is New York still the epicenter of Art? In this conversation, we talk about the early years of the gallery and how to establish a program that lasts 30 years. From being one of the first galleries in Chelsea, to the blessing of John Wesley and being one of the first galleries to show Jenna Gribbon, they have many stories to tell over 3 decades. That is no small feat in the gallery world, and the advice and direction both Jessica and Andrew have taken and given over the years offers an insight for all galleries starting up today.
I frankly confess, that Jonah could not go with more reluctance against Ninevah, than I now take pen in hand to write against you. But what can I say? The children of God are in danger of falling into error. December 24th 1740
If your child acts like every lesson is punishment, the problem is probably not laziness — and this episode shows you what is really going on.We are talking about how to motivate students not through pressure or entertainment, but through purpose and ownership. You will walk away with simple activities to try this week and a completely different way of looking at why your child resists learning in the first place.Homeschool moms who are exhausted from pushing, bribing, and wondering what is wrong with their kids will find this episode both relieving and practical. When you understand what actually drives motivation in a child, you stop fighting the resistance and start working with who your child really is.✅Why pressure and entertainment fail to produce lasting motivation✅1 question to ask after any lesson that opens up real conversation✅How one small choice completely shifts your child's attitude toward learning✅Why motivation grows from meaning, not rewards✅What it looks like when learning finally connects to real lifeGrab the free masterclass mentioned in this episode and start raising motivated, purpose-driven learners today.Resources for YouFree Masterclass: Four Steps to Raising Christian LeadersKnowing Rediscovered Course (coming this summer)The Missing Piece in Your Homeschool VisionShow Notes:Why Your Kids Resist Learning — And It's Not What You ThinkIf your child drags through school all day, resists every assignment, and acts like learning is punishment — that doesn't automatically mean you have a lazy child. Often the problem isn't laziness. It's a lack of purpose, a lack of ownership, and the feeling that they are just forced to learn these things. And that forcedness produces resistance.Meaningful learning produces engagement. Kids don't need more constant pressure to go learn something. What do they need? They need a reason to care.John Wesley Was the Fruit of Intentional ParentingLast week we talked about Susanna Wesley and her sons John and Charles. I want to look a little bit at the fruit of what we talked about. Homeschooling should look like it has some kind of purpose and intention besides checking off the boxes. This is not theory. We see so many stories in history that show the fruit.John Wesley is the fruit of Susanna's intention and purpose in raising her kids with a wide variety of types of education. He was shaped by a purposeful home. John Wesley grew up under Susanna Wesley's intentional instruction and discipline. The upbringing didn't simply train him to comply. It prepared him to think, to lead, and eventually shape others along the way. She prepared him spiritually, critically, academically — and he flew with it.How are you raising your kids? Do they see any purpose in what they're doing? Or are they just sitting there waiting for mom to tell them the next thing to do?Motivation Is Connected to Ownership, Not EntertainmentI believe motivation grows when a child knows that his life matters and his learning is going somewhere — instead of just doing something that someone told him to do. When a child feels like school is something being done to them, they're going to resist. They need to understand that learning is helping them grow into who God has made them to be.If you're multitasking, come back to me for this one. Motivation is often connected to ownership, not entertainment. We think if we entertain our kids enough in school, they'll be motivated. That's not right. If every lesson feels like busy work, don't be surprised when your kids tune you out. Kids will lean in when they see some meaning in their lessons and their studies.How to Start Connecting Learning to Real LifeI want to give you a little activity you can do this week. After your kids finish their schoolwork, ask each of them individually one simple question — why does this matter? Then zip your lips and listen. Don't turn it into a lecture. Use your two ears. Let it be a conversation.They may actually have a reason. Or they may not have a reason at all. That will be very eye-opening — to see whether your kids think their learning really matters and what they have to say about it.You want to start helping them connect their schoolwork to real life. My son Hunter was working on a paper and we were supposed to be studying Roman history. He didn't really care about history at the time. So the next day I said — what if we write it about Derek Jeter, the baseball player? Do you think he was motivated? You better believe it. He read the book. He was interested. Do you think he wrote a better paper? Yes. Why? He was motivated. He saw a purpose. He was interested in it.We also ended up doing the science of baseball — the math and science of it — because he loves sports. All of a sudden he's interested because he sees a purpose. It connects to real life.Give Your Kids One Small ChoiceLet your child make one small choice in their subject. Ownership can begin with something very small. Hunter was also into animals, and one year he wrote the ABC Jungle Book — every page had a jungle animal with that letter, a paragraph about it, and an illustration. That was motivating because he thought those jungle animals were really cool.You're not trying to overhaul everything overnight. I'm not telling you to do it all. Just pick one place where your child can make a choice about their school. One. And let them do it. Don't dictate. Don't tell them what to do. Let them learn their way. A little ownership in homeschooling is going to go a long way.Does it really matter what topic they pick for their writing? No. Maybe your child is into animals, or dance, or boats — whatever it is. Especially in elementary, let them go to the library and pick a topic and get some books about it. It's that simple.Traditional school trains children to wait for direction, and that produces compliance — but it does not produce motivation. We're not trying to raise kids who only work when someone is watching or when they get a reward. We want to raise kids who learn in all areas of life.What This Looks Like in Real LifeI've had to learn the hard way too. Many times I told Hunter — no, you're going to write on this, you're going to do this — and it didn't work. They were not motivated. So if you've been feeling like you need to push your kids harder to motivate them, you are not alone.Knowing how to motivate students starts with one simple shift — connecting their learning to purpose. That's where motivation begins to change. And that is a part of raising leaders, not followers.I'm hosting a free masterclass — Four Steps to Raising Christian Leaders — and we will be talking about this very topic, including connecting your child's learning to purpose. It's completely free. The link is in the show notes. I hope to see you there.
If your homeschool feels like a scattered pile of tasks instead of a clear path forward, this episode is going to change how you see everything.We are talking about homeschool vision — what it is, why most moms are missing it, and how two simple, practical activities this week can give your homeschool real direction and purpose. You will walk away with a one-sentence vision statement and a question that helps you evaluate everything you are already doing.Homeschool moms who are tired of feeling reactive, copying everyone else, and second-guessing every decision will find this episode both clarifying and freeing. When you build from vision instead of reacting to everything around you, your homeschool starts to feel like something you are intentionally building — not just surviving.✅2 practical activities to do this week to add purpose in your homeschool✅Why a homeschool without vision is just a pile of lessons✅The 1 sentence that gives your entire homeschool a clear direction✅The question that reveals if you are building something or just staying busy✅Why reactive homeschooling is keeping you exhausted and stuckGrab the free resource mentioned in this episode and start building a homeschool with real vision and direction today.Resources for You Homeschool Freedom Boot Camp: A 5-Day Live Experience (begins May 12) Raising Leaders Not Followers Course VIP Wait List - FREE with exclusive benefits & events, just for our VIPersShow Notes:The Missing Piece in Your Homeschool: VisionIf your homeschool feels reactive, scattered, or like you're just trying to get through the day — you're not alone. A lot of us homeschool moms, homeschooling starts to feel like just a big string of tasks instead of a clear direction of where you are going. And some of that is because we are just giving our kids tasks. We are developing followers. They're not thinking for themselves.Followers complete tasks. But leaders live from vision. A homeschool without vision is just a pile of lessons. A homeschool with vision gives you, mom, a path to shape your child, a path to make wise decisions, and a path to prepare for the upcoming school year.Susanna Wesley Parented with IntentionI've talked about Susanna Wesley many times, but I want to go in a little different direction with her today. She was a mom who parented with intention. She didn't just drift around. She had 19 kids — and she raised a large family without her husband there many times.And yet she still set aside time, even with a large family, to teach her children individually and regularly. About once a week or once every other week, she spent time individually with each of her kids. She didn't just manage behavior. She wanted to shape their minds and their hearts with a purpose.Two of her sons, John and Charles Wesley, became very strong leaders in the Christian community. John Wesley began the Methodist denomination. Charles Wesley wrote over 4,000 to 6,000 hymns. They are the fruit and the results of an intentional mother.I bet you would like your kids to be raised up like that — so that when they are adults, they are leading for Jesus and influencing for Jesus.What Susanna Wesley Actually DidSusanna Wesley realized education was more than academics. Here are a few of the things she made sure were going on in her home. She had a religious education that included daily devotions, time for worship and singing, and a Sabbath each week. She built routines — for sleeping, for meals, for dining. She worked on her kids being orderly and disciplined and taught them how to self-regulate.Many of us need to be teaching our kids how to self-regulate, because when they have that self-control, they are going to grow up to be a different kind of person. I was listening to a podcast from Revive Our Hearts and they talked about a study done with four-year-olds. Each child was brought in and given a marshmallow. They were told — you can have it now, or if you wait until I come back, you get two.About a third ate that marshmallow immediately. A third waited but not long enough. A third waited for the second marshmallow. When they followed up with these same kids at 18 years old, the ones who waited had self-control, could regulate themselves, and went on to have more successful lives. They had perseverance, strong work ethic, and could deal with frustrations and hard times. Even a four-year-old can begin learning to self-regulate.She also was very purposeful in teaching manners. This is building character. She had a purpose with each of her kids and was teaching them far more than academics — because some of this other stuff is what will truly prepare our kids for adult life.Do You Have a Vision for Your Homeschool?Vision gives your homeschool direction instead of just a bunch of activities. It's what keeps you from making all your decisions based on feelings or what feels urgent. When you know why you are homeschooling, your choices get clear. You stop asking what do I do next and you start asking what are we building.For me, I wanted to build my kids to think critically and think biblically. That is homeschooling and mothering with intention — and it is very different than reactive.If you have a reactive homeschool, you're just chasing whatever the curriculum trends are, copying other moms because it looks like the right thing, changing direction constantly. But when you homeschool with intention and purpose, you are choosing tools and activities that match your family's goals. God made you different. He made your kids different. You need a vision for your homeschool.Public school trains your kids to follow a system and wait for someone to tell them what to do. Christian homeschool vision trains kids to follow the truth.Two Things to Do This WeekFirst, write one sentence that says what you want your homeschool to produce in your child. It doesn't need to be fancy — it needs to be simple and easy to understand. You might even put it on a sticky note wherever you sit down to homeschool or where you do your planning. Character, faith, confidence, wise thinking, a love of learning — what is it that you want to build in your children?Second, pick one thing you already do in your homeschool and ask yourself — does this support our vision, or does it just fill up time? That one question can save you from a lot of busy work you don't need to be doing. You don't need more guilt, mom. You need direction.What Happens When You Stop Copying Everyone ElseJanelle Kudson — she has seven kids — said she became so consumed with academics, and then God showed her there were more important things than just a rigorous academic experience. When she realized this, the way she saw homeschooling changed. She stopped measuring her success by checking off the checkboxes and started measuring it on a long-term foundation.Are you building a long-term foundation? You may not see the results for years to come, but you should be making small steps each and every year to give your kids a solid foundation from where they can move into adult life. That's what happens when you stop copying everyone else and start homeschooling on purpose — your family's purpose. And that's really what raising leaders is all about. Knowing where you are going.I've got a few events this month, and one of them is our Homeschool Freedom Boot Camp. We spend one day on vision and goals so that you can know exactly where you're headed. It is a five-day live experience — six days if you come as a VIP.If you've been homeschooling reactively — just reacting to everything and copying everyone else — this is your chance to shift your perspective. Homeschool Freedom Boot Camp is where we start building a homeschool with direction, confidence, and purpose. And yes, this is the kind of foundation that leads right into Raising Leaders, Not Followers.We begin on May 12th. Join here. You can also join the Raising Leaders, Not Followers VIP list for exclusive access to special bonuses and events in May. I can't wait to see you there.
In this episode I respond to John Barclay's contribution to the book New Testament Ethics (out now on Eerdmans) entitled Wealth: The Deep Challenge of the New Testament. Much of Barclay's arguments are excellent. He contends that the question of wealth is a major theme in the New Testament which has been overlooked by Western scholars and that the treatment of wealth is a distinctive feature of Christian discipleship. He argues that wealth is inherently dangerous and can compromise Christian faithfulness and result in injustice, and that the writers of the New Testament were operating within an eschatological framework which calls for a radical disinvestment of wealth, using it for the sake of the kingdom, which is a sharing in the grace of God. While I agree wholeheartedly with Barclay's assessment, he overstates his conclusions. He argues that the only good wealth is given or shared and implies that believers should not be concerned about financial management, passing wealth onto children, investments, or savings. I think he pushes these conclusions too far, and I respond by discussing how capital accumulation is the most effective method for alleviating poverty, the problem of the Jerusalem church in the New Testament, the many characters in the New Testament that do not give all of their wealth, and the responsibility for work and financial stewardship found in passages such as 1 Thessalonians 4 and 2 Thessalonians 3. I suggest that the great churchman John Wesley has a better model for thinking about wealth; while recognizing the dangers of wealth, it is also an effective means of building the kingdom when used for God's glory. Wesley suggested that believers earn all they can, save all they can, and give all they can, and that Wesley's approach to wealth corresponds with the Biblical witness and is the proper response to the otherwise excellent scholarship in Barclay's contribution. Media Referenced:1 Thessalonians 4 episode: https://libertarianchristians.com/episode/ep-186-work-with-your-hands-1-thessalonians-49-12/2 Thessalonians 3 episode: https://libertarianchristians.com/episode/ep-187-no-work-no-food-2-thessalonians-36-13/Jesus and Capitalism: https://libertarianchristians.com/episode/ep-180-jesus-and-capitalism/ The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com.Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com. You can also follow the podcast on Twitter: @prolibertypod, and YouTube, @ProLibertyPod, where you will get shorts and other exclusive video content. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Go to libertarianchristians.com, where you can donate to LCI and buy The Protestant Libertarian Podcast Merch! Also, please consider giving me a star rating and leaving me a review, it really helps expand the show's profile! Thanks!
Your kids can pass a test — but can they evaluate an idea, make a wise decision, or stand for truth when no one is watching? If that question makes you pause, this episode is exactly what you need to hear.We are breaking down why the skills of critical thinking matter more than any answer in a textbook.. I'm also sharing 1 powerful habit that changes everything about how your kids learn and think:✅The 1 daily habit that builds skills of critical thinking in any subject✅Whether memorizing answers produces followers or leaders✅Why asking questions is more powerful than any curriculum you can buy✅What to do so you can see your kids start thinking✅What it looks like when your child can finally evaluate ideas on their ownGrab the free resources mentioned in this episode and start building thinkers in your homeschool today.Resources for You FREE Read Aloud Magic FREE Notebooking Pages Become a VIP when you join the Raising Leaders Not Followers VIP Wait List. . . . - Get extra perks as a VIP in May!Show Notes:Your Child Doesn't Need to Know the Answer — They Need to Know How to ThinkYour child doesn't need to just know the answer. They need to know how to think and make decisions. A kid who can memorize facts but can't evaluate ideas is going to struggle in college, in work, and in life. Let's talk about a way to solve this problem today.What Are You Actually Training Your Kids For?I know you want the best for your kids. You want them to be prepared for the real world. You want them to have strong faith and discernment. But you're worried your kids may not be ready. You're tired of the idea that more school automatically means more success — that the more we do in school, the more successful they're going to be. These are myths.Your goal shouldn't just be that your kid can pass a test. A test just memorizes — it analyzes facts. For me, our goal was that our kids would follow Jesus, think clearly and biblically, and make wise decisions when we weren't around. We wanted to prepare them for real life.Schools teach answers. But leaders evaluate ideas. The problem is answers aren't enough. Schools teach to the test — it's the conveyor belt. Everyone does the same thing and gets a test to see if they've memorized all the answers. And it produces followers. Followers who just wait for direction. Followers who are waiting for approval or waiting for a worksheet to turn in.Thinkers and leaders — that's what I wanted for my kids. Not necessarily the president of the United States, but kids who lead in their own life, in their home, in their family. If your child has only been trained to fill in the blanks, don't be surprised when they struggle to take ownership and they're just waiting for someone to tell them what to do.So my question to you is — what are you training your children for?Dietrich Bonhoeffer and the Courage to Think for YourselfI want to share a story about a man named Dietrich Bonhoeffer. He was a German pastor and theologian during Nazi rule. The surrounding culture was demanding conformity, fear, and silence. But he refused to follow. He was going to stand for truth. He kept asking what was right before God — not what was safe or popular.Bonhoeffer did not let the culture tell him what was true. He was surrounded by pressure, but he chose his own conviction. That is what discernment looks like.I don't remember the entire story, but I think it's important that we raise our kids to not have blind compliance to what everyone's telling them to do — but the courage to stand for truth. Spiritually, yes, but also in what they're learning. The history books are being rewritten, and we need to have discernment to know what is truth and what is not.Kids learn in school that it's just about the right answer, not the right question. They're afraid to be wrong. Discernment is both spiritual and practical. And kids need to learn how to pause, reflect, and ask what matters — and make sure their thinking is biblically based.Susanna Wesley Raised ThinkersSusanna Wesley was the mother of John Wesley and Charles Wesley. She home educated her children in the 1600s and was known for setting aside time to teach each of her kids individually rather than just letting them drift. She emphasized spiritual formation, discipline, and thoughtful thinking. She would ask questions.John Wesley went on to start the Methodist church. Charles Wesley wrote somewhere between 6,500 and 9,000 hymns. I can't imagine writing a hymn — that takes a lot of thinking ability.Susanna Wesley's home became a place where children learned to think about God, truth, and obedience with purpose. She wasn't just managing a household. She was shaping her children in character and in thinking. She didn't raise them to comply. She trained them to think, to question, and to live under God's truth.Again — what are you training your kids for? Just to do what mom tells them to do? Or to think critically and biblically?The One Habit That Changes Everything: QuestionsOkay, how do you actually do this? It's really one habit that changes everything — questions. You can use questions in any subject area.When I started using questions, it helped me relax and not be so worried about a checklist. I didn't even need curriculum for every subject because we could read books and ask questions. When I was a school teacher, I was supposed to follow the curriculum and couldn't really veer off of it — and that didn't encourage thinking on the part of my students. When I started homeschooling and started using questions, it changed everything. I was much more relaxed and much more intentional. My kids could take ownership by following their interests.I remember Hunter was into sports, and we were studying Roman history — which he didn't love at the time. But he did love sports, so we let him write a paper on Derek Jeter, one of the greatest shortstops in baseball. He learned about baseball science, math, history — all of it. And you can always ask questions like — why does this matter? What am I missing? What does this tell me about God, people, or truth? Did this person act the way God would want them to act? Did they have honor? And then — now that you've done all this, what are we going to do with this information?How to Start Using Questions This WeekTake one subject you're doing this week. Instead of a worksheet, ask one question about that topic. Keep it simple. Don't overteach. Let the conversation do the work.And here's my trick — when you ask a question, do not answer your own question. Ask another question. You know what happens when there's quiet and you can't handle it? You give them the answer. And what are you training your kids to do? To wait until mom answers her own question, and then we can move on because I don't have to think.Allow some time for quiet and for them to think. If they don't know the answer, ask a different question until you can begin a conversation. This is not a system or a lot of extra things to do. It is a way of life.This is how I teach my grandkids. This is how I taught my kids — in science, literature, music, art, math, history, character building, even cleaning the house. Why do I have to do this? Well, why do you think you have to do this? Turn everything into a question and let them come up with the answers. It's not about your children having the right answer. It's about asking the right question.What This Produces in Your KidsImagine your kids as confident decision makers. Kids who recognize truth. Teenagers who can question lies because they've been thinking on their own. Young adults who know how to act without panicking. Faith that lasts beyond your home.One of my students, Tracy Smith, said it so well — I love the idea of getting off the conveyor belt. Our kids are not cookie cutters. They all have unique thoughts, ideas, and talents that God has given them. If they are not given the opportunity to explore those, their gifts and offerings to this world are stifled. We need to allow them the chance to come to their individual conclusions — and they will give the world something to think about instead of the world telling them what to think.Another student, Rose, said after taking our leadership course — this helped me see how I could teach my kids to think logically. She was encouraged by the real life stories she could relate to, and she said the methods were transformational.You are not alone. These are methods that work. They are real and you can achieve them.The two free tools from last week — the Read Aloud Magic e-book and the free notebooking pages — combined with this idea of questions are three tools that can help you raise your kids to think well and think on their own. Grab those links in the show notes.And stay close to my emails and this podcast because I've got a boot camp coming up that is going to show you how to implement all of this in a real homeschool life. I can't wait to share more details. If you want to get on the waitlist, the link is in the show notes.
A sermon preached by Ed Crump with Foundry UMC, April 19, 2026, the second Sunday of Easter. Texts: Isaiah 51:1–6; Luke 24:13–35 April 19, 2026 Good morning. Will you pray with me, May the words of my mouth and the meditations of all our hearts be pleasing to you God, our Rock and our Redeemer. Amen. There are moments in life when everything you thought was solid… suddenly isn't. Plans collapse. The future you trusted no longer exists. Many of us have had those moments since January 20, 2025. Some of us are dealing with illness or a sick loved one. Some of us have experienced heartbreak. Some of us are lonely. Some of us are feeling financial insecurity. And when we experience those things, usually all we can do is put one foot in front of another. In our text from Luke this morning, that's where we meet the disciples: Not triumphant. Not celebrating resurrection. Not even waiting in hope. They are walking away from Jerusalem. Away from the place where everything fell apart. Away from the cross. Away from hope. Two friends walking away together. They say, “We had hoped…” And note they use the past tense. “We had hoped he was the one to redeem Israel.” Not just grief, but disorientation. Their understanding of God, of justice, of the future has all unraveled. The Jesus they were presented with did not meet their expectations, so they had difficulty recognizing and accepting him. And if we're honest, many of us know that road. We know what it is to say, “I had hoped…” And for some communities, that sense of “we had hoped” is not just a moment or a season, but a painfully long history. A history of displacement, of promises broken, of identity challenged or erased. Today, as we mark Native American Ministries Sunday, we remember that Indigenous peoples across this land are not abstract names from a history book. They are living communities, with real histories, sacred languages, deep wisdom, and enduring resilience with cultures that existed for thousands of years before their land was taken from them. And many carry stories of disruption and loss that echo, in their own way, that same cry: “we had hoped.” On this special Sunday during Easter Season, I want to read Foundry's WE ARE ON NATIVE LAND statement: When we gather for worship and ministry on the corner of 16th and P, we do so upon the sacred, traditional, and unceded lands of the Anacostan, Massawomack, Susquehannock, Piscataway, and Pomunkey peoples, who were forcibly removed from this area to allow for English settlement. As occupiers of their territory, we recognize them as the original and perpetual stewards of this land and gratefully acknowledge our responsibility for a more honest recounting of our history that empowers us to work for the thriving of all people! Now hold that ugly, inconvenient reality alongside the voice from the prophet Isaiah we read this morning: “Listen to me, you who pursue righteousness… look to the rock from which you were hewn.” Isaiah is speaking to a people who are also disoriented. They are exiled, displaced, unsure of who they are anymore. In the wake of the Babylonian Exile, everything that once defined them: land, temple, nation, has been stripped away. They are not just geographically displaced; they are spiritually disoriented, wondering if they are still God's people at all. And into that uncertainty, God does not begin with explanation but with invitation: “Look to the rock from which you were [cut].” Isaiah says to remember Abraham and Sarah, how God brought life out of barrenness, promise out of impossibility. In other words, Isaiah is saying, your identity is not determined by your present loss, but by God's enduring faithfulness. Scripture tells us that every human being is made in the image of God. That's why we proclaim that truth in rainbows and banners right out front: “No matter anything, you are welcome here to be met by our God, who knows you by name, and who loves you, and who wants to have an ever deepening relationship with you. Welcome.” That means no people, no culture, no community is less-than. Even now, God says, salvation is on the way, not just for you, but as a light for all nations. What feels like an ending is, in God's hands, still unfolding. The prophet Isaiah says: “For the Lord will comfort Zion… will make her wilderness like Eden.” What looks barren is not the end of the story. But here's the tension between our texts from Isaiah and Luke today: On the road to Emmaus, the disciples know the story. They know the Scriptures. They know the promises. And still…they're walking away. They really don't understand what's going on. And then, all of the sudden, without announcement, Jesus comes alongside them. And they don't recognize him. He's not what they expected. Not what they had “hoped for.” Luke tells us, “their eyes were kept from recognizing him.” The risen Christ is right there walking beside them, and they don't recognize him. [PAUSE] Why don't they know it's Jesus? I don't think it's because they're actually foolish. And I don't think it's because they completely lack faith. Rather, I suspect it's because sometimes grief closes our vision. Sometimes disappointment narrows what we can imagine God doing; or loved ones doing; or our ability to persevere. And what does Jesus do when the disciples don't recognize him? …and I think this is one of the most instructive parts of this passage… Jesus listens. He lets them tell the story. Cleopas basically says, ‘Are you the only one in Jerusalem who hasn't heard what happened to Jesus?' …to Jesus. …and what's really amazing is, Jesus lets them tell HIS OWN story and he just listens…he doesn't jump in and say, well of course I know the story, it's about me! He keeps quiet. He lets them name their grief. He lets them speak their dashed hopes out loud. And only then does he begin to reframe things. “Was it not necessary that the Messiah should suffer these things and then enter into his glory?” Beginning with Moses and all the prophets, he reframes the story. Not as failure. Not as defeat. But as part of a larger unfolding, where suffering and glory are somehow, mysteriously intertwined. This is where Luke and Isaiah meet. Isaiah says: Do not trust only what you see. God's future is bigger than your present reality. Jesus says: You are reading the story too narrowly. But even after this incredible moment of teaching…the Disciples still don't recognize Jesus! Not yet. It's not until they reach the village. Not until there's an invitation. Not until they sit down. Not until they share a meal. In a text clearly designed to evoke the image of the Eucharist it says, “He took bread, blessed it, broke it, and gave it to them.” Then, and only then, do they recognize him. Not in the explanation. Not in the argument. But in the breaking of the bread. In the shared table. In an act of community. And this is exactly why John Wesley refers to Holy Communion as a “means of grace.” An opportunity to have a real encounter with God and Spirit. According to the UMC website, a “means of grace” in the Methodist and Wesleyan tradition is: “...an ordinary channel—such as prayer, Scripture, or Communion—through which God invisibly works to strengthen, sanctify, and convey [God's] love to believers. These practices, categorized as works of piety and devotion; mercy and compassion, are not meritorious acts but instruments for receiving grace and cultivating personal and communal holiness.” And in our tradition we celebrate the Eucharist in an “open table” where we invite all who desire to be Christlike—regardless of denomination, membership, or baptismal status—to partake in Holy Communion. And that tells us something about how we understand God's vision. In the Interpretation Bible Commentary on Luke, Fred Craddock notes something profound, “...Luke here tells us that the living Christ is both the key to our understanding the Scriptures and the very present Lord who is revealed to us in the breaking of bread. His presence at the table makes all believers first-generation Christians and every meeting place Emmaus.” The table is not a place where difference disappears. It is a place where difference is honored, and still, there is room for everyone. The Gospel is Good News precisely because it declares this inclusiveness and abundance. There is more than enough in God's economy. And then, just as suddenly, just at the moment they recognize who Jesus is, he vanishes. But something is different. Something has changed in them: “Were not our hearts burning within us while he was talking to us on the road?” The recognition was not just about realizing it was Jesus. It was about becoming people who can fully understand who Jesus is. People whose hearts are awake. People who remember who they are called to be and act accordingly. And what do they do after they recognize Jesus? They get up, immediately, and go back. Back to Jerusalem. Back to the place they had fled. Because resurrection doesn't just comfort us. It sends us. It calls us to service in the priesthood of all believers. And when it sends us, it sends us not just with ideas, but with action. The question for us is: How do we recognize Jesus like the disciples did? How do we live into the love of Christ we are called to embody? The Wesleyan answer to that question is — of course — through various “means of grace” like prayer and Holy Communion. Let me give a specific example… One of the most helpful practices I've found to help me improve my conscious contact with God, allowing me to more fully perceive God's presence is Centering Prayer. Centering Prayer is a simple form of silent, contemplative prayer that invites us to rest in God, not through lots of words or scripted prayers, but through quiet consent to God's presence. The practice is to choose a “sacred word” like peace, love, grace, or Jesus, and use the word to pray with and connect to God, gently returning to the word whenever our mind wanders. So the practice is to sit in silence, letting thoughts come and go, always returning to our sacred word as a way of opening ourselves to God. I want to invite everyone to try Centering Prayer now for a couple minutes to get a taste for the practice: Sit up straight - comfortable and alert Choose a “sacred word” Take a deep breath in and out And silently introduce your sacred word as a simple prayer. This is like “placing yourself” in God's presence without effort or expectations. [2 MINUTES OF SILENCE] What many people discover is that, over time, this practice makes God's presence more accessible—especially in difficult moments. The sacred word becomes “top of mind” and can readily remind us that God is always here. What I most of all want to do this morning is encourage all of us to explore various means of grace as we journey through life. To find practices that help us improve our regular conscious contact with God. [PAUSE] So what does this all mean for us today? It means: Christ meets us on the road we didn't plan to walk. Christ listens to the stories we tell, even when they are full of disappointment. Christ reinterprets our lives in light of a larger hope. And Christ is made known, not just in grand moments, but I think mostly in simple acts: Breaking bread. Sharing space. Welcoming one another. In quiet moments of prayer, meditation, and contemplation. And it also means this: We are ALL invited to be part of what God is doing in the world. Not just as charity. But as a partnership. Not as rescuers. But as people willing to listen, to learn, and to walk alongside. So if you find yourself today somewhere on that road— Carrying grief… Holding disappointment… Wondering where God is in all of it… …or walking alongside someone who is struggling… Pay attention. Because today's Scriptures tell us we do not walk the road alone. Who is representing Christ to you on your journey? As we begin to fully perceive, we may also begin to see Christ in one another: in acts of compassion; in truth-telling; in shared table; in repaired relationships. May we, with God's help, not only recognize Christ walking with us, but also be willing to imitate Christ in lives of love, compassion, justice, humility, and shared humanity. Amen.
Thirty-three years ago in 1993, Porcupine Tree performed their debut gig at The Nag's Head in High Wycombe. A year prior, Steven Wilson's experimental double album On the Sunday of Life laid the groundwork for the band's sound. Now, in 2026, Voyage 35, led by former Porcupine Tree members Colin Edwin and John Wesley, invites fans on a nostalgia trip back to those heady days. On this podcast, Colin and John discuss the origins of the project, what Steven Wilson thinks, and what else is in store. Host: Roie Avin
John Wesley oversaw one of the most striking movements of God in Protestant history. Listen in to hear 7 keystones of his leadership that we can apply to our ministries today.
Counterfeit Spirits in the Church and the Remnant's Need for Discernment | KIB 526 Kingdom Intelligence Briefing Description In Episode 526 of the Kingdom Intelligence Briefing, Dr. Michael and Mary Lou Lake address one of the most urgent issues facing the Body of Christ today: counterfeit spirits operating within the Church. As deception increases in the last days, believers must develop biblical discernment, the fear of the Lord, and a deeper dependence on the Holy Spirit. Mary Lou opens the discussion with a sober warning about deception, spiritual warfare, and the need for earnest prayer in a prophetic hour. Dr. Lake then contrasts the ministry of the Holy Spirit with the operation of counterfeit spirits, showing how false spiritual manifestations can produce confusion, pride, sensuality, doctrinal compromise, and instability rather than Christlikeness, holiness, and truth. This episode examines Matthew 24, 1 John 4, Matthew 7, and Isaiah 8, while offering a biblical framework for testing spiritual manifestations, judging fruit, and rejecting deception in an age shaped by sensationalism, false prophecy, AI manipulation, and growing apostasy. Dr. Lake also explores how the Holy Spirit always glorifies Christ, anchors believers in Scripture, produces genuine transformation, and leads the remnant in covenant faithfulness. This is a critical message for believers who want to walk in truth, avoid spiritual seduction, and become part of a holy remnant prepared for the days ahead. Timeline of Topics Discussed 00:00 Biblical Life TV opening 01:29 Welcome to Kingdom Intelligence Briefing Episode 526 01:57 Mary Lou introduces the subject of counterfeit spirits in the Church 03:00 Warning about deception, occult influence, and the condition of the modern Church 06:00 Reflections on current national and geopolitical turmoil and the need for prayer 10:00 The influence of false spiritual frameworks and compromised leadership 14:00 Call to pray for national leaders, protection, and God's intervention 17:00 Prayer focus regarding spiritual warfare, occult agendas, and strategic discernment 20:33 Artemis symbolism, Beltane season, and spiritual implications of cultural patterns 22:00 Route 66, occult symbolism, regional strongholds, and targeted intercession 26:49 Symbolism, pagan echoes in modern culture, and a call for mercy and prayer 29:25 Dr. Lake begins teaching on the infiltration of counterfeit spirits 30:00 Social media, AI deception, sensationalism, and the growing crisis of discernment 31:32 The need to return to the Word of God and the kingdom of Christ 32:30 The role of principalities and powers over nations 34:00 National deception, geopolitical manipulation, and the failure of spiritual advisors 36:17 Matthew 24 and the rise of deception in the last days 37:15 Many coming in Christ's name while leading many astray 38:30 Carnal motives in ministry opening the door to counterfeit spirits 40:00 Emotionalism, spectacle, and the difference between revival and imitation 41:20 Overview of the comparison chart: Holy Spirit vs. counterfeit spirits 42:00 The Holy Spirit glorifies Christ; counterfeit spirits glorify self and experience 43:00 Truth versus mixture, distortion, and partial truth 44:00 The Holy Spirit produces sound doctrine; counterfeit spirits produce doctrines of devils 45:00 The Holy Spirit submits believers to Scripture; counterfeit spirits add to or subtract from Scripture 46:00 Fruit test: holiness, obedience, humility, and love versus confusion, pride, sensuality, and rebellion 47:00 Conviction of sin versus condemnation or denial of sin 48:00 Holiness, crucifying the flesh, and the installment plan of discipleship 49:00 Peace and righteousness versus pressure, fear, and control 50:00 Pride, false spirituality, and distorted ideas of being Spirit-filled 51:00 Spectacle versus reverence in worship 52:00 The dangers of building a ministry on hype and attention 53:00 Mary Lou on ministry boundaries, wounded people, and compassion with discernment 54:00 Unity in truth versus counterfeit unity built around deception 55:00 John Wesley, revival phenomena, and the test of transformed lives 56:35 True spiritual encounters produce a changed trajectory and fruit 57:16 Spirit-filled life defined by transformation of character 58:00 Love, sacrifice, covenant fidelity, and real apostolic fruit 59:00 Spiritual warfare: applying Christ's victory versus distraction from real warfare 01:00:00 Biblical categories of counterfeit spirits: seducing spirits, spirit of error, spirit of bondage, religious spirits 01:01:00 Testing Christology and the confession of Jesus 01:02:00 Matthew 7 and recognizing ministries by their fruit 01:03:00 Isaiah 8 and testing all spiritual influence by Scripture 01:04:00 The prophetic office, true prophetic ministry, and errors in modern prophecy 01:06:42 Discernment about infiltration and grieving over deception in ministries 01:08:17 Reflections on past theological error and the prosperity movement 01:10:00 Personal testimony, brokenness, and compassion for the wounded in the Church 01:13:03 Story of prayer, spiritual breakthrough, and the power of faithful intercession 01:14:43 Encouragement that no believer is hopeless or unimportant in spiritual warfare 01:15:11 The fear of the Lord as the key to discernment 01:15:46 Encouragement for the remnant to keep believing and praying 01:16:52 Covenant faithfulness, Abraham, and the power of one life walking with God 01:18:38 Loving God and remaining faithful to covenant 01:18:54 Closing encouragement to be the real thing in a counterfeit age 01:19:09 Final prayer for the remnant to walk in truth and produce kingdom fruit Hashtags #KingdomIntelligenceBriefing, #CounterfeitSpirits, #Discernment, #HolySpirit, #SpiritualWarfare, #LastDays, #EndTimes, #MysteryBabylon, #ChurchDeception, #BiblicalDiscernment, #RemnantChurch, #FalseProphets, #SpiritualDeception, #ChristianTeaching, #FearOfTheLord
It is broadly understood that John Wesley was the founder of the Methodist movement that spread around the world in the eighteenth century. He is known for being a missionary in Georgia, his “heart-warming” experience at Aldersgate, field preaching, and the famous quote “the world is my parish.” But this book reveals John Wesley's ultimate reluctance to send missionaries overseas, with several examples of Wesley's rejection of world missions and occasions when he thwarted plans, including those of Thomas Coke, the Father of Methodist Missions. John Wesley and the Origins of Methodist Missions (Abingdon Press, 2025) shows how ordinary immigrants, merchants, planters, soldiers, enslaved persons, and former slaves carried Methodism with them to such far-off places. They were not officially commissioned or authorized by Wesley, but rather traveled on their own, motivated by the love of God and neighbor, to share their faith with others. It was only after these Methodist societies were established, and after multiple appeals, that John Wesley and the British Conference agreed to send missionaries to assist. This book offers some reasons for Wesley's hesitancy to send missionaries overseas and highlights the stories, challenges, and successes of the pioneers who spread Methodism around the world. Byline Host:Byung Ho Choi is a Ph.D. candidate in the History and Ecumenics program at Princeton Theological Seminary, concentrating in World Christianity and history of religions. His research focuses on the indigenous expressions of Christianities found in Southeast Asia, particularly Christianity that is practiced in the Muslim-dominant archipelagic nation of Indonesia. More broadly, he is interested in history and the anthropology of Christianity, complexities of religious conversion and social identity, inter-religious dialogue, ecumenism, and World Christianity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Most of us don't wake up intending to serve money. And yet, over time, financial pressure, goals, and anxieties can quietly begin shaping our decisions, priorities, and even our sense of security. Jesus addresses this directly in Luke 16:13: “You cannot serve God and money.” But that doesn't mean money has no place in the life of a believer. It simply means money must never be our master. The invitation of Scripture is far better: not to serve money, but to serve God with money. Money Is a Gift to Receive with Gratitude One of the most important starting points is recognizing that money is not inherently bad—it's a gift. Ecclesiastes 5:19 reminds us, “Everyone also to whom God has given wealth and possessions and power to enjoy them—this is the gift of God.” God is not opposed to provision or even enjoyment. In fact, when Jesus fed the five thousand in Matthew 14, He didn't just meet the need—there were twelve baskets left over. The message isn't excess for its own sake, but that God's provision is abundant and generous. When we begin here, with gratitude, money shifts from something we grasp for to something we receive. Money Reveals What We Trust At the same time, money carries real spiritual weight. 1 Timothy 6:10 says, “The love of money is a root of all kinds of evils.” Notice—it's not money itself, but our love for it that leads us astray. Money has a way of exposing our hearts. Every financial decision—spending, saving, giving—asks a deeper question: What am I trusting right now? Am I looking to money for security? Am I using it to shape my identity? Or am I trusting God as my provider? Money is morally neutral, but how we use it is deeply spiritual. Money Is a Tool for Purpose, Not a Goal Scripture consistently points us beyond accumulation. Ephesians 4:28 tells us to work “so that [we] may have something to share with anyone in need.” That's a profound shift. We don't earn simply to build our own lives—we earn to participate in God's provision for others. This reframes everything: Work becomes more than survival—it becomes participation in God's generosity. Saving becomes preparation, not fear. Investing becomes stewardship when it supports future responsibility and generosity. Money finds its greatest purpose when it flows outward, not when it's hoarded inward. Putting Money in Its Proper Place Jesus' words in Luke 16:13 remind us that money must remain a servant, never a master. John Wesley captured this beautifully when he wrote: “Money is an excellent gift of God… it is food for the hungry, drink for the thirsty, raiment for the naked.” That's a picture of redeemed money—money used for purposes that reflect the heart of God. Holding Money with Open Hands There's one more truth that frees us: money is temporary. 1 Timothy 6:7 says, “We brought nothing into the world, and we cannot take anything out of the world.” Every dollar we manage is something we steward for a season. But how we use it can have a lasting impact. When we remember that: We enjoy God's provision without clinging to it. We plan wisely without placing our hope in wealth. We give generously because we trust God to provide again. So before your next financial decision—whether it's spending, saving, investing, or giving—try asking: “Lord, how can this money serve You and others?” Because money is never the destination. It's a tool placed in our hands to accomplish something far greater than ourselves. Go Deeper This is a key theme explored in Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship—a devotional designed to help you see money not as something to chase, but as a tool to align your heart with God's purposes. You can get your copy—or order for your church or small group—at FaithFi.com/Shop. On Today's Program, Rob Answers Listener Questions: My credit score dropped from the low 800s to the mid-600s after I moved and got insurance quotes. I have no debt, pay everything on time, and nothing negative shows on my report. What could cause a drop like this, and how can I fix it? My husband passed away six years ago, and we recently discovered a coin collection that may be valuable due to its silver content. It wasn't included in the estate at the time. If we sell it now, how should we handle the taxes and inheritance implications? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) AnnualCreditReport.com Equifax | TransUnion | Experian Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship by Rob West Wisdom Over Wealth: 12 Lessons from Ecclesiastes on Money Look At The Sparrows: A 21-Day Devotional on Financial Fear and Anxiety Rich Toward God: A Study on the Parable of the Rich Fool Find a Certified Kingdom Advisor (CKA) FaithFi App Remember, you can call in to ask your questions every workday at (800) 525-7000. Faith & Finance is also available on Moody Radio Network and American Family Radio. You can also visit FaithFi.com to connect with our online community and partner with us as we help more people live as faithful stewards of God's resources. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.
Tim and Brady discuss more annoying words, more Wesleys come out of the woodwork, a swimming controversy, guitars, a famous koala, and the ways of America (including toilet design).And then retire to this week's Request Room - https://www.patreon.com/posts/153921409Who won prizes this week? Find out here at the Marble Races - https://www.patreon.com/posts/leap-of-faith-on-153643954Support us on Patreon - https://www.patreon.com/unmadeFMJoin the discussion of this episode on our subreddit - https://www.reddit.com/r/Unmade_Podcast/Catch the podcast on YouTube where we often include accompanying videos and pictures - https://youtu.be/JLVNrcaKx7EUSEFUL LINKSPictures associated with this episode - https://www.unmade.fm/episode-177-pictures John Wesley - https://en.wikipedia.org/wiki/John_WesleyWesTley (note the T - Brady's bad) - https://princessbride.fandom.com/wiki/Westley_(book) The swimming photo for patrons (Brady and Tim shirtless in the pool - just barely safe for work) - https://www.patreon.com/posts/153919646Mirboo North - https://en.wikipedia.org/wiki/Mirboo_NorthSam the Koala - https://en.wikipedia.org/wiki/Sam_(koala)Pictures of Spoon of the Week - https://www.unmade.fm/spoon-of-the-weekCatch the bonus Request Room episode - https://www.patreon.com/posts/153921409Patrons can get the Request Room into their normal podcast feeds after joining.
In this episode, Travis and producer Eric take a lighter, conversational approach—reacting to famous quotes about money from pastors, theologians, and religious thinkers. The discussion explores the long-standing tension between wealth, faith, and morality, as they debate whether money is inherently dangerous, a tool for good, or simply a neutral resource that reflects the character of the person who holds it. Along the way, they unpack ideas from figures like Billy Graham, John Wesley, Norman Vincent Peale, Dietrich Bonhoeffer, John Bunyan, and G. K. Chesterton—agreeing with some, pushing back on others, and laughing at a few that feel wildly out of touch. The result is a candid conversation about whether money corrupts people, empowers them to do good, or simply amplifies who they already are. The difference between having money and being controlled by money Why some religious traditions view wealth with suspicion Whether wealth can actually increase your ability to do good in the world The rise of prosperity gospel thinking and why it's controversial Why some philosophical quotes sound profound but fall apart under scrutiny The idea that money itself isn't moral or immoral—people are 1. Money isn't inherently good or evil.Several quotes highlight the difference between possessing wealth and letting wealth possess you. The real issue is the character and priorities of the person handling the money. 2. Wealth can expand your ability to create impact.If used intentionally, having more financial resources can increase the scale of generosity, philanthropy, and positive change. 3. Ideas about money often reflect deeper beliefs about power, responsibility, and morality.Throughout history, thinkers and religious leaders have debated whether wealth leads to corruption or simply reveals a person's true values. “There is nothing wrong with men possessing riches. The wrong comes when riches possess men.” — Billy Graham “Earthly goods are given to be used, not to be collected. Hoarding is idolatry.” — Dietrich Bonhoeffer “He who bestows his goods upon the poor shall have as much again and ten times more.” — John Bunyan “The Bible tells us to love our neighbors and also our enemies—probably because they are generally the same people.” — G. K. Chesterton Connect with Travis Chappell:• LinkedIn: https://www.linkedin.com/in/travischappell• Twitter/X: https://twitter.com/traviscchappell• Instagram: https://www.instagram.com/travischappell• Other: https://travischappell.comTravis Makes Money is made possible by High Level – the All-In-One Sales & Marketing Platform built for agencies, by an agency. Capture leads, nurture them, and close more deals—all from one powerful platform. Get an extended free trial at gohighlevel.com/travis. Learn more about your ad choices. Visit megaphone.fm/adchoices
The Blood of Christ and the Courtroom of Heaven – Part 2 | KIB 521 Kingdom Intelligence Briefing Description In Kingdom Intelligence Briefing Episode 521, Dr. Michael and Mary Lou Lake continue their powerful teaching on the courtroom of heaven and the legal authority of the Blood of Jesus. The Bible consistently reveals a judicial structure in the spirit realm. From the divine council in Psalm 82, to the accusations of Satan in Job, to the final judgments described in Revelation, Scripture presents a coherent picture of covenant law operating in God's heavenly court. In this episode, Dr. Lake explains how Satan functions as the accuser, how repentance removes legal ground from the enemy, and why the blood of Jesus speaks legally in the courtroom of heaven. This discussion also addresses: The role of covenant law in spiritual warfare How repentance shuts down Satan's accusations Why the blood of Jesus is the believer's legal defense The danger of disconnecting the Church from the Old Testament How obedience to God's commandments maintains covenant alignment Why spiritual maturity is essential in the last days Understanding these principles is vital for the remnant as we approach the prophetic events of the end times.
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