Podcasts about judaeo christian

We’ll begin by surveying what 1 Corinthians tells us about the end times. Then we’ll consider why Paul spent so much time in chapter fifteen making a case for the resurrection of the saints when Christ returns. By examining tomb inscriptions and literary sources you’ll learn about the four major options for the afterlife in the Greco-Roman world: (1) non-existence, (2) ascension to the stars, (3) the Hades myth, and (4) reincarnation. My hope is you’ll come to see how radical and fresh the Judaeo-Christian idea of resurrection was to the people of Corinth and understand why Paul felt the need to expend so much effort convincing them of it. Scriptures covered: 1 Corinthians 1:7-8; 3:12-13; 4:5; 5:5; 6:2-3, 9-10, 14; 11:26; 15:3-8, 12-14, 20-28, 35, 58; 16:22   Listen on Spotify   Listen on Apple Podcasts —— Links —— See all the episodes in this class: 1 Corinthians in Context Check out Sean’s other classes here Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price.

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Israel is defending Western Judaeo-Christian society The Jay Shapiro Show 16OCT2024 - PODCAST

Join me as I come alongside Pastor Ian Gilchrist at One Church Home to speak into Biblical vs. Political matters.Remember : Government is God's idea and design to provide structure for people to flourish. Our nation was founded by Christians who designed our republic based on Judaeo/Christian truth and values, always seeking a more perfect Union. Much of the church has abandon being involved in government and politics due to a misunderstanding of Separation of Church and State. It's time for the church to pray up, speak up, show up!When studying and discussing immigration, there is lots to consider- Conversion (Numbers 15:14-16) Assimilation (Deuteronomy 31:12)  Accountability (Deuteronomy 7 29:9-13)  Understanding (Exodus 23:9) Justice (Leviticus 19:33-35) Generosity (Deuteronomy 24:17-22) Love (Leviticus 19:34, Deuteronomy 10;17-19) Lets give this priority in our personal opinions and national policies!---------SUBSCRIBE ▶️ Receive our latest videos:https://www.youtube.com/c/PastorSteve...ABOUTPastor, author and speaker Steve Berger is known for his straight talk in dealing with various hot-topic cultural issues that many pastors avoid. In 2021, he founded Ambassador Services International with his wife, Sarah. He serves on the Executive and Pastoral Advisory Boards for Promise Keepers International, and the Jerusalem Prayer Breakfast Board. Whether preaching or writing, in great joy or pain, Steve longs to be a proclaimer of the grace and hope that Jesus came to offer. Since June of 1987, he has been married to Sarah, the love of his life, and together, they have four beautiful children and four grandchildren.LEARN MORE

Welcome to Hearts of Oak, where we explore the stories of individuals who embody the spirit of resilience and advocacy. Today, we're privileged to have on the show Major (Ret.) Russ Cooper, a man whose life has soared through the skies as a fighter pilot and now navigates the contentious terrain of civil liberties in Canada.  From his distinguished service in the Persian Gulf War to his subsequent career at Air Canada, Major Cooper's perspective from the cockpit offered him unique insights into the world. But it was upon retiring that he found himself drawn into a different kind of battle—one for the soul and freedom of his country.  Join us as we delve into Major Cooper's journey from the air to activism, sparked by his concerns over Motion M-103 and the perceived threats to Canadian values of unity and free speech. His fight has led him to co-found the Canadian Citizens for Charter Rights and Freedoms, an organization championing individual rights amidst what he sees as a growing tide of restrictive legislation.  Today's episode is not just about one man's fight; it's about understanding the challenges to our freedoms and the call to action for every citizen to stand up for the principles that define us. Stay tuned for an enlightening conversation that touches on the heart of what it means to be Canadian. Interview recorded 9.10.2024 Connect with Russ and C3RF... Major (Ret.) Russ Cooper: https://www.canadiancitizens.org/ Canadian Citizens For Charter Rights And Freedoms (C3RF) is a group of Canadians whose mission is to educate Canadians about threats to their Charter Rights, advocate to protect Charter Rights and Freedoms, and propose countering legislation and regulatory frameworks especially focused on freedom of expression. Connect with Hearts of Oak...

In some circles, there has been a recent increase in the awareness of the importance of Judaeo-Christian values for the Western civilization. From the abolition of slavery to the rise of modern science, these values have played a foundational role. But what do you do with slavery in the Bible? What do you do with Paul's teaching against women teaching men? What about the Church's opposition to Galileo? Andy, Steve, and Wes are back this week as they continue to offer their reactions to the dialogue between Alex O'Connor and Ben Shapiro.

GOSPELS PARABLES 2 BUILDING ON ROCK OR SAND Matthew 7:24 Luke 6:46 The next parable that Jesus taught was about a man who either builds a house upon a rock or builds his house upon the sand. Matthew 7:24 Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.” And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes. When we look at the final comment in that Scripture, we see that it says that the people recognised that Jesus had authority when he spoke, not like the scribes. The scribes would quote other well-known rabbis, but Jesus never quoted a single rabbi. His authority meant that he knew that what he said was true and what he said is what he lived, which is the basic theme of the parable about building your life on the right foundation, the rock and not the sand.   The relevance of this parable is not a stand-alone parable. is that it is spoken in reference to seven prior sayings of Jesus that he has just spoken from Matthew 7:1. Jesus had been sharing sayings (logos) with the people that were foundational. They were sayings that needed to be heard and put into practice, otherwise they would just be idle words that could not be built upon.  There are seven ‘sayings' starting from Matthew Chapter 7 and verse 1 that Jesus speaks before teaching that parable about building a house on the right foundation, and they are; Do not judge others. Vs 1. Throwing pearls before swine vs.6. Asking the Father for good things Vs.7. Doing for others what you would have them to do for you Vs.12. Entering through the narrow gate.Vs.13.  Recognizing people by their fruits not their advertising campaigns (false prophets). Vs.15. Saying to Jesus Lord, Lord but not living our life for him as our Lord. Vs.21 Jesus then talks about the forces that come against the house that you build, which is your life. ‘And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. (That Rock is Christ) The story is about building a house that will stand through the times of natural affliction of wind and storm and floods, and the spiritual application of that is for people's lives being able to last through the experiential and relational afflictions of life, because the house represents our life being built on a firm foundation – the rock of faith in Jesus and not the sand of human effort. These inner afflictions of life are like high impact forces of nature – they come and go and leave some maintenance work behind and some attendance to any weak spots but life goes on and we end up stronger because of the faithful resilience we are taught at these times.  But what about the house that is built upon the sand? Sand is made of the same material as rock, and is the result of the breaking down of the cohesive and reliable structure of rock over a long time into the non-cohesive unreliable form of sand. the ground of Galilee where Jesus was teaching had large, basalt rock shelves buried just below the sandy soil surface – just the right place the perfect place for a house to be built. However foolish people who didn't check below the surface might expediently choose a cosier location near the palm trees closer to the river or in a sheltered valley where there was no rock underneath - and the house would not withstand the floods and wind and storm. Our society has chosen the sandy soil of its expedient self-serving choices and much of the rock of Judaeo-Christian culture has been discarded or despised over the years, so that much of what has been built cannot stand the social and political and economic storms and raging winds – the house is not standing strong and things need to change and the strong foundations be reestablished.  But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.” We said earlier that there were seven ‘sayings' (logos – creative foundational design words) starting from Matthew Chapter 7 and verse 1 that Jesus spoke that had to be put into practice to give meaning in his teaching of the parable about building a house on the right foundation.  The first one was ‘Do not judge others, in verse 1. This speaks about seeing the spot in our brother's eye and not seeing the big blob in our own eye. Not seeing the big blob in our own eye means that we are blind and cannot see who we really are and yet we think we know exactly what is wrong with someone else. It is a sign of a defensive ego trying to feel better about itself by making someone else look worse. That brings disconnection with other people and there is no real peace or fulfillment in that. Disconnection with others in this way also means disconnection with our real self and disconnection with God - and that robs us of the great gift of God's mercy and forgiveness to us which brings peace and fulfillment into our lives. God want us to not crush into sand his rock of compassion and mercy that comes from him and is then extended to another imperfect person. His amazing grace wants us to be able to say, ‘Was blind but now I see!' The second one was ‘Don't throw your pearls before swine' (verse 6) and that could sound a bit mean, but it simply means not trying to please or impress someone who despises what you aspire to as a treasured value in your life. It is what you do and not your impressive talk that finally makes the difference to what can be built upon. The third one was about asking your Heavenly Father for good things (verse 7) - if a son asks his father for bread, will he be given a stone? We can expect that our Father God will give us the best thing for our need and this is the wisest way to learn how to trust in God and to learn the true lessons of his giving us what is really good for us and not what we sometimes think would be best. Not knowing what that good thing is for us has caused many a house to collapse and also many a nation to fall. Our current culture builds on that sandy foundation with its negative bias and confusing social experiments and the wearing away of our principled cultural foundations. But there is an answer for us in these perilous days, and that is to pray for God to expose what is toxic for our nation and to show us what is his good for our nation and then to live within his principled goodness. That will allow the bedrock of a godly foundation to emerge for this nation to build on.  The fourth one was ‘do for others what you would have them to do for you' (verse12). This is more than just being under obligation to return favours. This is about us demonstrating that we are there for some other person, and this creates in them a sense of being valued by us. This grows a desire within their heart to be that person of value in relationship with us and to want to be there for us. Strengthening this kind of bond in relationships grows us in our spiritual stature of being gracious and grateful. It is also a foundation for communities to grow in mutual service and respect and even for a nation to grow in unity and strength under God. The fifth one was ‘enter through the narrow gate that leads to life'. (verse 13). This was not designed to make life burdensome or oppressive to enter a life of the blessings of God. It is designed to minimise going down all the blind alleys of self-serving interests that cause all the unnecessary regrets and disappointments. Going down blind alleys wastes opportunities for getting God's guidance and wisdom, yet he faithfully waits to give us the best life that waits for us to choose it.  The sixth one was ‘recognizing people by their fruits and not their advertising campaigns' There were many false prophets speaking from their own hearts and minds at that time. The world even penalises people that practice false advertising because it corrodes community trust until people stop believing in promises that are claimed to be true. The internet is an unrestricted playground for anyone to speak their prophesies from who knows what ego agenda or background. The Bible says ‘despise not prophesying but test all things and hold fast to what is good. (1Thessalonians 5:20). Testing all things means examining the track record of false predictions, especially of religious political activists, as well as testing the track record of the character and moral and ethical behaviour of the people doing the promising. There is one foundational rock of truth – Christ alone, Cornerstone. The seventh one was ‘calling Jesus Lord but not living our life for him as our Lord'.  “Not everyone who says to Me, ‘Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!'(verse 21).  We can assure ourselves that we are known of God when we name Jesus as Lord, and say that we believe he is the God who is also the Man who created the Universe and upholds everything in it by the power of his word. We are also saying we believe that he is the Man who is also God who loved us so much that he laid down his life for us and joined his divine life to our human life. We are also saying that we believe that he will guide us in our life journey and lead us into truth and bless us with all spiritual blessings in our souls. After affirming Jesus as Lord in that way we aspire to do the things that he tells us to do. Saying yes to him in that way is building our house – our life – upon the rock, not upon the sand.   

GOSPELS PARABLES 2 BUILDING ON ROCK OR SAND Matthew 7:24 Luke 6:46 The next parable that Jesus taught was about a man who either builds a house upon a rock or builds his house upon the sand. Matthew 7:24 Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.” And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes. When we look at the final comment in that Scripture, we see that it says that the people recognised that Jesus had authority when he spoke, not like the scribes. The scribes would quote other well-known rabbis, but Jesus never quoted a single rabbi. His authority meant that he knew that what he said was true and what he said is what he lived, which is the basic theme of the parable about building your life on the right foundation, the rock and not the sand.   The relevance of this parable is not a stand-alone parable. is that it is spoken in reference to seven prior sayings of Jesus that he has just spoken from Matthew 7:1. Jesus had been sharing sayings (logos) with the people that were foundational. They were sayings that needed to be heard and put into practice, otherwise they would just be idle words that could not be built upon.  There are seven ‘sayings' starting from Matthew Chapter 7 and verse 1 that Jesus speaks before teaching that parable about building a house on the right foundation, and they are; Do not judge others. Vs 1. Throwing pearls before swine vs.6. Asking the Father for good things Vs.7. Doing for others what you would have them to do for you Vs.12. Entering through the narrow gate.Vs.13.  Recognizing people by their fruits not their advertising campaigns (false prophets). Vs.15. Saying to Jesus Lord, Lord but not living our life for him as our Lord. Vs.21 Jesus then talks about the forces that come against the house that you build, which is your life. ‘And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. (That Rock is Christ) The story is about building a house that will stand through the times of natural affliction of wind and storm and floods, and the spiritual application of that is for people's lives being able to last through the experiential and relational afflictions of life, because the house represents our life being built on a firm foundation – the rock of faith in Jesus and not the sand of human effort. These inner afflictions of life are like high impact forces of nature – they come and go and leave some maintenance work behind and some attendance to any weak spots but life goes on and we end up stronger because of the faithful resilience we are taught at these times.  But what about the house that is built upon the sand? Sand is made of the same material as rock, and is the result of the breaking down of the cohesive and reliable structure of rock over a long time into the non-cohesive unreliable form of sand. the ground of Galilee where Jesus was teaching had large, basalt rock shelves buried just below the sandy soil surface – just the right place the perfect place for a house to be built. However foolish people who didn't check below the surface might expediently choose a cosier location near the palm trees closer to the river or in a sheltered valley where there was no rock underneath - and the house would not withstand the floods and wind and storm. Our society has chosen the sandy soil of its expedient self-serving choices and much of the rock of Judaeo-Christian culture has been discarded or despised over the years, so that much of what has been built cannot stand the social and political and economic storms and raging winds – the house is not standing strong and things need to change and the strong foundations be reestablished.  But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.” We said earlier that there were seven ‘sayings' (logos – creative foundational design words) starting from Matthew Chapter 7 and verse 1 that Jesus spoke that had to be put into practice to give meaning in his teaching of the parable about building a house on the right foundation.  The first one was ‘Do not judge others, in verse 1. This speaks about seeing the spot in our brother's eye and not seeing the big blob in our own eye. Not seeing the big blob in our own eye means that we are blind and cannot see who we really are and yet we think we know exactly what is wrong with someone else. It is a sign of a defensive ego trying to feel better about itself by making someone else look worse. That brings disconnection with other people and there is no real peace or fulfillment in that. Disconnection with others in this way also means disconnection with our real self and disconnection with God - and that robs us of the great gift of God's mercy and forgiveness to us which brings peace and fulfillment into our lives. God want us to not crush into sand his rock of compassion and mercy that comes from him and is then extended to another imperfect person. His amazing grace wants us to be able to say, ‘Was blind but now I see!' The second one was ‘Don't throw your pearls before swine' (verse 6) and that could sound a bit mean, but it simply means not trying to please or impress someone who despises what you aspire to as a treasured value in your life. It is what you do and not your impressive talk that finally makes the difference to what can be built upon. The third one was about asking your Heavenly Father for good things (verse 7) - if a son asks his father for bread, will he be given a stone? We can expect that our Father God will give us the best thing for our need and this is the wisest way to learn how to trust in God and to learn the true lessons of his giving us what is really good for us and not what we sometimes think would be best. Not knowing what that good thing is for us has caused many a house to collapse and also many a nation to fall. Our current culture builds on that sandy foundation with its negative bias and confusing social experiments and the wearing away of our principled cultural foundations. But there is an answer for us in these perilous days, and that is to pray for God to expose what is toxic for our nation and to show us what is his good for our nation and then to live within his principled goodness. That will allow the bedrock of a godly foundation to emerge for this nation to build on.  The fourth one was ‘do for others what you would have them to do for you' (verse12). This is more than just being under obligation to return favours. This is about us demonstrating that we are there for some other person, and this creates in them a sense of being valued by us. This grows a desire within their heart to be that person of value in relationship with us and to want to be there for us. Strengthening this kind of bond in relationships grows us in our spiritual stature of being gracious and grateful. It is also a foundation for communities to grow in mutual service and respect and even for a nation to grow in unity and strength under God. The fifth one was ‘enter through the narrow gate that leads to life'. (verse 13). This was not designed to make life burdensome or oppressive to enter a life of the blessings of God. It is designed to minimise going down all the blind alleys of self-serving interests that cause all the unnecessary regrets and disappointments. Going down blind alleys wastes opportunities for getting God's guidance and wisdom, yet he faithfully waits to give us the best life that waits for us to choose it.  The sixth one was ‘recognizing people by their fruits and not their advertising campaigns' There were many false prophets speaking from their own hearts and minds at that time. The world even penalises people that practice false advertising because it corrodes community trust until people stop believing in promises that are claimed to be true. The internet is an unrestricted playground for anyone to speak their prophesies from who knows what ego agenda or background. The Bible says ‘despise not prophesying but test all things and hold fast to what is good. (1Thessalonians 5:20). Testing all things means examining the track record of false predictions, especially of religious political activists, as well as testing the track record of the character and moral and ethical behaviour of the people doing the promising. There is one foundational rock of truth – Christ alone, Cornerstone. The seventh one was ‘calling Jesus Lord but not living our life for him as our Lord'.  “Not everyone who says to Me, ‘Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!'(verse 21).  We can assure ourselves that we are known of God when we name Jesus as Lord, and say that we believe he is the God who is also the Man who created the Universe and upholds everything in it by the power of his word. We are also saying we believe that he is the Man who is also God who loved us so much that he laid down his life for us and joined his divine life to our human life. We are also saying that we believe that he will guide us in our life journey and lead us into truth and bless us with all spiritual blessings in our souls. After affirming Jesus as Lord in that way we aspire to do the things that he tells us to do. Saying yes to him in that way is building our house – our life – upon the rock, not upon the sand. Amen.  

Welcome to Day 2396 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – Counting the Ten Commandments – I Dare You Not To Bore Me With The Bible Wisdom-Trek Podcast Script - Day 2396 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2396 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today is the ninth lesson in our segment, Theology Thursday. Utilizing excerpts from a book titled: I Dare You Not To Bore Me With The Bible written by Hebrew Bible scholar and professor the late Dr. Michael S Heiser, we will invest a couple of years going through the entire Bible, exploring short Biblical lessons that you may not have received in Bible classes or Church. The Bible is a wonderful book. Its pages reveal the epic story of God's redemption of humankind and the long, bitter conflict against evil. Yet it's also a book that seems strange to us. While God's Word was written for us, it wasn't written to us. Today, our lesson is Counting the Ten Commandments. One of the most enduring elements of the Bible and the Judaeo-Christian worldview within Western culture is the Decalogue, the Ten Commandments. Even if one can't recite them all, most people have seen the fiery finger of God etch the commandments into two stone tablets as Moses— for many of us, Charlton Heston—watches in awe. It seems to go without saying that the list of the Ten Commandments is something that Judaism and Christianity have always agreed upon. Well, that is not exactly true. Historically speaking, Jews and Christians—and even denominations within Christianity—have disagreed on exactly how the Ten Commandments should be listed and expressed. In fact, how to precisely spell out the commandments was an issue of considerable importance during the Protestant Reformation. The difference concerns how many commands are found in the first six verses and last two verses of Exodus 20:2-17, the initial listing of the commandments received by Moses at Sinai.- One point of context is required before we can understand the thinking behind the differences in the listing and expression of the commandments. Any listing of the commandments must result in a total of ten, because three other passages of Scripture fix the number of commandments at ten. Exodus 34:28, Deuteronomy 4:13, and Deuteronomy 10:4 each clearly tell us that God gave Moses ‘asereth hadvarim (“ten words”; “ten statements”) at Sinai. Interestingly, the Jewish tradition treats the statement in Exodus 20:2 (compare Deut 5:6) as a command when the wording has no imperative force to it at all. This latitude arises from the fact that the Hebrew text of the Old Testament exclusively uses ‘asereth hadvarim (“ten words”) instead of ‘asereth hamitsvot (“ten commandments”) with respect to the contents of Exodus 20 and Deuteronomy 5. After regarding Exodus 20:2 as the first “word” of the ten, verses 3-6 are thematically understood as speaking to a single prohibition: making idols for worship. There are actually three imperative statements in this group of verses ( You must not have any other god but me. You must not make for yourself an idol of any kind or an image of anything. You must not bow down to them or worship...

The horrendous chemical attack on a woman and two children by Abdul Ezedi, an Afghan received into Christianity by Baptists in Jarrow, has reopened debate about the authenticity of the claims of some people who seek asylum on the grounds of religious conversion. Monsignor Michael Nazir-Ali, the former Anglican Bishop of Rochester who became a Catholic in 2021, discusses some of the contemporary problems with the system with Dr Gavin Ashenden for this 71st episode of Merely Catholic, the podcast series for the Catholic Herald. They also reflect on the Judaeo-Christian tradition of “welcoming and loving the stranger” and the theology that underpins it, and how such biblical injunctions should be interpreted in an age of the mass movements of populations.

Join us, as we return with another episode of the Demand Excellence Podcast. This episode explores the multifaceted journey of being a Christian and football coach, addressing the seldom-discussed struggles entailing stress, anxiety, and pressure. The discussion emphasizes how we can exemplify God's teachings, not only as leaders but also as teachers. We welcome our guest, Robbie Moore, to delve deep into the concept of '49-7,' a testament to the importance of addressing failure, embarrassment, and discouragement head-on. Robbie likens these blows in the sporting field to the obstacles we encounter in our personal lives, like unsuccessful endeavors and looming failure. Our conversation shifts the focus on men's authenticity, vulnerability, and handling the fear of appearing weak in leadership roles. We discuss firsthand experiences in high-stress situations, urging for more openness about struggles, failures, and insecurities amongst men. The episode then acknowledges spiritual warfare's role in both our professional and personal lives. Through authentic relationships and steadfast faith in Christ, we discuss the possibilities of overcoming life's toughest challenges. Furthermore, we discuss men's innate difficulties in acknowledging their pain points while stressing why honesty is pivotal to personal development. We highlight the shared human experience of struggle and the God-given ability to learn from them. Famous examples like Moses and Paul the Apostle are brought out to show how even people with shaky pasts played a vital role in the Judaeo-Christian tradition. Personal anecdotes, like the inspiring journey of coach Tino Sonseri, are shared to underline the significance of perseverance and ambition. Instead of focusing too much on 'the next big thing', we underscore the importance of being happy where you are, and committing to self-improvement. This episode and the Demand Excellence Podcast as a whole strive to be your propelling force in this unfulfilling world, pushing you towards resilience and growth.

This week's show is with Maggy Whitehouse. Maggy Whitehouse is an independent sacramental minister, a lifetime student of Judaeo-Christian mysticism, the author of 20 books on spirituality, mysticism and Bible metaphysics and started out as a stand-up comedian at the age of 56. She was a finalist in the 2015 UK Funny Women Awards. Maggy has worked in newspapers, radio, TV, for the BBC's famed World Service and, most recently, was Sunday morning faith presenter for BBC Radio Devon. She made it on to Wikipedia after writing a sensible book about Opus Dei at the time of all the palaver over The Da Vinci Code. She has been widowed, divorced, healed from cancer, worked as a hospice chaplain, ridden on a Bengal tiger and survived a barracuda attack off the Barrier Reef. Both Maggy's mother and her Bishop think she should get a proper job. In this show, Lian and Maggy explored resistance, specifically through the lens of how it shows up in the form of temptations to avoid expressing our soul's truth, how we can tell when it's showing up (by design it's sneaky), and how we can learn to orient back to our souls and God. I'd love to know what YOU think about this week's show. Let's carry on the conversation…  please leave a comment below. What you'll learn from this episode: Noticing your ‘Should's and ‘Yes but's… they are clues to resistance showing up Make your connection to the Divine a priority, do it first and often, 30 seconds of meditation, lighting a candle, going to your altar, speaking a prayer… a little goes a long way to taking you back to your soul Let the light of your own unique soul be that which helps others to navigate back to theirs Resources and stuff that we spoke about Maggy's Website that you can check out: maggywhitehouse.com treeofsapphires.com Listen to Maggy's podcast: Train Wrecks for Jesus. Introducing Mark and Maggy The Chapel of Liberation meditation that Maggy offered: here's a link to her podcast in which she shares it Thank you for listening! There's a fresh episode each week, if you subscribe you'll receive every show as soon as it's released (that way you'll never miss an episode): Subscribe on Apple Subscribe on Android Thank you! Lian and Jonathan

This week's show is with Maggy Whitehouse. Maggy Whitehouse is an independent sacramental minister, a lifetime student of Judaeo-Christian mysticism, the author of 20 books on spirituality, mysticism and Bible metaphysics and started out as a stand-up comedian at the age of 56. She was a finalist in the 2015 UK Funny Women Awards. Maggy has worked in newspapers, radio, TV, for the BBC's famed World Service and, most recently, was Sunday morning faith presenter for BBC Radio Devon. She made it on to Wikipedia after writing a sensible book about Opus Dei at the time of all the palaver over The Da Vinci Code. She has been widowed, divorced, healed from cancer, worked as a hospice chaplain, ridden on a Bengal tiger and survived a barracuda attack off the Barrier Reef. Both Maggy's mother and her Bishop think she should get a proper job. In this show, Lian and Maggy explored the importance of our relationship to God for those of us in the work of serving as healers (whether or not we call ourselves that) - how we as wounded healers need to go to the source of the wound we have about God in order to heal it, the different ways this wounding shows up, and that can be revealed in what we will and won't call God (which informed the very naming of this show!). I'd love to know what YOU think about this week's show. Let's carry on the conversation…  please leave a comment below. What you'll learn from this episode: Maggy's story of her late husband and how it wounded her was such a clear example of how we can experience disconnection from God, not everyone's story will be as obvious as this but it doesn't mean the wound isn't there Becoming aware of how we perceive we are being punished or abandoned by God, and understanding that it isn't what's truly happening, means we can begin to heal our relationship What are the words for God that you feel uncomfortable with or feel a strong negative reaction to? You can use this as an enquiry into where the wound might be. Resources and stuff that we spoke about Maggy's Website that you can check out: maggywhitehouse.com treeofsapphires.com Listen to Maggy's podcast: Train Wrecks for Jesus. Introducing Mark and Maggy The Chapel of Liberation meditation that Maggy offered: here's a link to her podcast in which she shares it Thank you for listening! There's a fresh episode each week, if you subscribe you'll receive every show as soon as it's released (that way you'll never miss an episode): Subscribe on Apple Subscribe on Android Thank you! Lian and Jonathan

1995, Esalen InstituteThe apocalyptic tradition: paranoid self-fulfilling prophecy or an intuition of instability? Stripping the provincialism from apocalyptic messages. Apocalyptic scenarios, including the 'God-whistle' theory. The ecological catastrophe as the appropriate interpretation of the Apocalypse. Steering the Apocalypse toward a tolerable conclusion. The power of faith. Big Bang cosmology as a projection of the Judaeo-Christian model of history. The fate of the sun. The projection of the Apocalypse in 2012. Ecological catastrophe and forces of novelty that may create planetary metamorphosis. Global crucifixion. The recovery of Eden. The personal apocalypse: a glimpse of post-mortal life. Interplanetary morphic resonance. The green version of the apocalyptic vision.Related BookChaos, Creativity and Cosmic Consciousnesshttps://sheldrake.org/books-by-rupert-sheldrake/chaos-creativity-and-cosmic-consciousness

This is I Am Milk, a special episode inspired by an exhibition at the Wellcome Collection in London entitled, Milk. It explores our relationship with milk and its place in politics, society, and culture. Judaeo-Christian legends are filled to the brim with stories about milk from lactating saints to a promised land of milk and honey and a Christian morality that developed around the symbolism of the white liquid. I Am Milk is a special Saint Podcast episode that delves into the link between saints' legends and milk, featuring co-curators from the Wellcome Collection, Honor Beddard and Marianne Templeton. If you enjoy Saint Podcast, please consider supporting us at Patreon - and unlock bonus episodes, merch, and other behind-the-scene content.

Thus Spake Zarathustra - A Book for All and None by Friedrich Nietzsche audiobook. Friedrich Wilhelm Nietzsche (1844–1900) was a nineteenth-century German philosopher. He wrote critical texts on religion, morality, contemporary culture, philosophy and science, using a distinctive German language style and displaying a fondness for aphorism. Nietzsche's influence remains substantial within and beyond philosophy, notably in existentialism and postmodernism. Thus Spake Zarathustra (Also sprach Zarathustra), is a work composed in four parts between 1883 and 1885. Much of the work deals with ideas such as the 'eternal recurrence of the same', the parable on the 'death of God', and the 'prophecy' of the Overman, which were first introduced in The Gay Science. Described by Nietzsche himself as 'the deepest ever written', the book is a dense and esoteric treatise on philosophy and morality, featuring as protagonist a fictionalized Zarathustra. A central irony of the text is that the style of the Bible is used by Nietzsche to present ideas of his which fundamentally oppose Judaeo-Christian morality and tradition. Learn more about your ad choices. Visit megaphone.fm/adchoices

Translated by Thomas Common (1850 - 1919) Friedrich Wilhelm Nietzsche (1844–1900) was a nineteenth-century German philosopher. He wrote critical texts on religion, morality, contemporary culture, philosophy and science, using a distinctive German language style and displaying a fondness for aphorism. Nietzsche's influence remains substantial within and beyond philosophy, notably in existentialism and postmodernism.Thus Spake Zarathustra (Also sprach Zarathustra), is a work composed in four parts between 1883 and 1885. Much of the work deals with ideas such as the "eternal recurrence of the same", the parable on the "death of God", and the "prophecy" of the Overman, which were first introduced in The Gay Science. Described by Nietzsche himself as "the deepest ever written", the book is a dense and esoteric treatise on philosophy and morality, featuring as protagonist a fictionalized Zarathustra. A central irony of the text is that the style of the Bible is used by Nietzsche to present ideas of his which fundamentally oppose Judaeo-Christian morality and tradition. --- Support this podcast: https://podcasters.spotify.com/pod/show/librivox1/support

Accountability Seems to Be in Retreat In the previous two episodes, I've discussed a variety of factors which produced a broad-based perception that personal accountability is greatly diminished. In the last episode, I looked at three cultural trends which have aggravated this decline. These are: side-effects of family breakdown growth of a victim mentality massive urbanization Today I examine three additional contributors. political polarization a lost ethical consensus derived from Judaeo-Christian ideals radically shortened business lifespans Here's a summary of how these three work against the interests of personal accountability. Political polarization has produced the most pronounced social division in our history, with the sole exception of the Civil War. And the distrust which springs from deep polarization inevitably undermines our sense of accountability and responsibility toward those on the other side of the polarizing divide. Simultaneously, a long-standing ethical consensus built on Judaeo-Christian ideals has weakened appreciably, shouldered aside by a broad embrace of moral relativism. American churches and synagogues historically promoted a vibrant message of individual responsibility and personal accountability. But having steadily lost influence and attendance of late, they have fewer opportunities to promote responsible, accountable living. As for the third item on our list -- radically shortened lifespans for businesses --its adverse impact on accountability may not be obvious. How could shorter business lifespans weaken accountability? The impact is subtle, but powerful nonetheless. Compared with businesses historically, companies today are extremely short-lived. The average survival time of companies on the S&P500 is 18 years. Five decades ago it was 61 years. Employees have little assurance that their company will be around for them long-term. They therefore anticipate little benefit from being deeply loyal to the company. And without that loyalty, they may settle for compromised standards of accountability in their work performance. In the next episode, I turn to strategies which leaders should pursue in response to declining accountability. Accountability may be in decline, but it's by no means dead. It's waiting to be rejuvenated by capable leaders. A transcript of this episode can be downloaded at https://www.upsizeyourleadership.com by following the menu link to Episodes. Learn more about your ad choices. Visit megaphone.fm/adchoices

Do we need a return to Judaeo Christian values?

Christmas day comes to Silence, Oklahoma, and those who shall be rewarded reap what they have sown.   CONTENT WARNINGS: Violence against children (non sexual), violence against others, themes of misogyny, body horror, mental illness, us/them and outsiders, and Judaeo-Christian horror   Find out more about Crossroads Carnival and get it here!   If you enjoy our streams, podcasts, or just our general nerdiness, please consider giving us a 5-star rating on your podcast app of choice! Like, follow, and subscribe to our Facebook, Twitter, and Instagram so you can comment & chat with us about all things RPGs.   And, as always, come hang out and catch our live streams on our Twitch or catch up on our YouTube.   Music in the Episode: "The Circus" composed and produced by "Vivek Abhishek" Link : https://youtu.be/YO8Ng6odHvs   CONTENT WARNINGS: Violence against children (non sexual), violence against others, themes of misogyny, body horror, mental illness, us/them and outsiders, and Judaeo-Christian horror   Find out more about Crossroads Carnival and get it here!   If you enjoy our streams, podcasts, or just our general nerdiness, please consider giving us a 5-star rating on your podcast app of choice! Like, follow, and subscribe to our Facebook, Twitter, and Instagram so you can comment & chat with us about all things RPGs.   And, as always, come hang out and catch our live streams on our Twitch or catch up on our YouTube.   Music in the Episode: "The Circus" composed and produced by "Vivek Abhishek" Link : https://youtu.be/YO8Ng6odHvs

Archeologists have recently announced the ‘discovery' of the Tomb of Osiris, god of the Underworld; but despite all the hype, the tomb was actually discovered in 1887 by Philippe Virey, though it wasn't fully excavated. Could it be the real Osiris or simply a place to rest the physical embodiment of the god? Could it also be symbolic and relate to the ancient practice of living resurrection that took place as a drama in the mystery schools? Scientists have also recently suggested that mummies, which few realize are found all over the world, were nothing more than idols, as if this level of cultural sophistication was simply the result of a desire for better interior decoration. Western archeology in particular, largely driven by Judaeo-Christian and Islamic influence, refuses, neglects, or by sheer incompetence, does not allow for certain dates or finds to be incorporated into the orthodox narrative. However, eastern archeology, particularly in Japan, seems more willing to allow investigation and questioning of the official narrative. When local tradition in Akita Prefecture spoke of Kuromata Yama being built by an ancient people, Japanese researchers found with science that this was exactly the case. Where once the Jomon culture were thought to be comprised of simple hunter-gatherers who roamed Japan thousands of years ago, it is now known from sites like Sannai-Muryama in Aomori Prefecture that they planned settlements and even had planned sanitation. Jomon, whom were anything by primitive, made pottery long before anyone else officially in the world, the oldest piece dated to 16,500 years ago from Odayamamaoto No. 1 Iseki. Jomon were also building incredible structures with enormous blocks, and smaller stone circles. The Japanese reizan, or sacred mountains, often said to be inhabited by kami, are one of the central features of their spiritual beliefs and the Shinto religion. Miwa-Yama, for example, is occupied by Omononushi-no Kami, guardian of human life, who taught medicine like the Yellow Emperor of China. His symbol is the serpent, which is found all over the world. These details are critical to understanding the context and influence of something going back into the heart of the Ice Age. In other words, since archeologists tend to dismiss such notions, they amount largely to nothing more tomb raiders and myth makers.

The small town of Silence, Oklahoma continues getting more and more mysterious as the holidays approach...   CONTENT WARNINGS: Violence against children (non sexual), violence against others, themes of misogyny, body horror, mental illness, us/them and outsiders, and Judaeo-Christian horror   Find out more about Crossroads Carnival and get it here!   If you enjoy our streams, podcasts, or just our general nerdiness, please consider giving us a 5-star rating on your podcast app of choice! Like, follow, and subscribe to our Facebook, Twitter, and Instagram so you can comment & chat with us about all things RPGs.   And, as always, come hang out and catch our live streams on our Twitch or catch up on our YouTube.   Music in the Episode: "The Circus" composed and produced by "Vivek Abhishek" Link : https://youtu.be/YO8Ng6odHvs

Step up, come on in, one ticket to the big top here, kid! Sights you've never seen, visions you'll never forget, we've got the most exotic acts you can imagine!  Welcome to the Crossroads Carnival.   Episode 2 of our Crossroads Carnival series sees a slightly smaller cast dealing with the locals in Silence, Oklahoma, where the carnival has set up its tents and wagons.  The characters meet some folks who are struggling like most during the Depression, but some who are certainly suffering a little bit more...   CONTENT WARNINGS: Violence against children (non sexual), violence against others, themes of misogyny, body horror, mental illness, us/them and outsiders, and Judaeo-Christian horror   Find out more about Crossroads Carnival and get it here!   If you enjoy our streams, podcasts, or just our general nerdiness, please consider giving us a 5-star rating on your podcast app of choice! Like, follow, and subscribe to our Facebook, Twitter, and Instagram so you can comment & chat with us about all things RPGs.   And, as always, come hang out and catch our live streams on our Twitch or catch up on our YouTube.   Music in the Episode: "The Circus" composed and produced by "Vivek Abhishek" Link : https://youtu.be/YO8Ng6odHvs

Step up, come on in, one ticket to the big top here, kid! Sights you've never seen, visions you'll never forget, we've got the most exotic acts you can imagine!  Welcome to the Crossroads Carnival.   Hello all and welcome to the first episode of our last series of 2022.  Amber's back to back after her marathon Dread session to bring you a story of sideshow circus acts in 1930s dustbowl Depression America.  They're not quite normal, not quite human, and all just looking for something outside the everyday awful.  Join us as we explore these twisted characters for what's sure to be an amazing horror series!   CONTENT WARNINGS: Violence against children (non sexual), violence against others, themes of misogyny, body horror, mental illness, us/them and outsiders, and Judaeo-Christian horror   Find out more about Crossroads Carnival and get it here!   If you enjoy our streams, podcasts, or just our general nerdiness, please consider giving us a 5-star rating on your podcast app of choice! Like, follow, and subscribe to our Facebook, Twitter, and Instagram so you can comment & chat with us about all things RPGs.   And, as always, come hang out and catch our live streams on our Twitch or catch up on our YouTube.   Music in the Episode: "The Circus" composed and produced by "Vivek Abhishek" Link : https://youtu.be/YO8Ng6odHvs

In the episode on Foucault we touched briefly on the question of what might happen if we combined Jung's analysis of the gods with Foucault's analysis of power. There is a precedent for this question in the work of the philosopher loved by both thinkers: Friedrich Nietzsche. In his book, On the Genealogy of Morals, Nietzsche talks about how the gods can have very different effects on their believers. In the Judaeo-Christian tradition, God is the embodiment of the superego. He is the ideal that judges; we are creatures with Free Will and whether we thrive or fail is on ourselves. In the Greek tradition on the other hand we have the pantheon of bickering gods. If misfortune befalls us it isn't simply because of something we have done but perhaps becuase of some conflict among the gods that we have no power of. In this way the Greeks "used their gods precisely so as to ward off the “bad conscience,” so as to be able to rejoice in their freedom of soul—the very opposite of the use to which Christianity put its God." ____________________Further Reading:-   Nietzsche, F., 1989. On the Genealogy of Morals, trans. Walter Kaufmann. _Basic Writings of Nietzsche_, pp.437-599.-   _The Labors of Hercules_. [online] Available at: http://www.perseus.tufts.edu/Herakles/labors.html________________⭐ Support the channel (thank you!)▶ Patreon: https://patreon.com/thelivingphilosophy▶ Ko-fi: https://ko-fi.com/thelivingphilosophy________________

This week, Justin, Dave, and Ashley watched The Sea Beast. Here's the Netflix synopsis: “When a young girl stows away on the ship of a legendary sea monster hunter, they launch an epic journey into uncharted waters - and make history to boot.” Ashley loved the seafaring lingo. Dave sees this film as a commentary on human ignorance and our ruthless war against the natural world. Justin thinks this film is a thinly veiled take-down of the patriarchy, toxic masculinity, and an oil-and-gas-loving Western oligarchy that has been destroying the Earth's ecosystems through unfettered expansionism and natural resources exploitation rooted in a Judaeo-Christian worldview that places mankind at the centre of the universe. Also, everyone thought the animation was real good. --- Support this podcast: https://anchor.fm/whyarepeoplewatchingthis/support

On this Thursday's episode of Morning Briefing, we study in Exodus 29 the importance of offering continual prayer to the Lord. We then learn of the role this Admin's has with State AG's in trying to uphold the right to abortion when Roe is overturned. We look at examples in Louisiana to see what can happen when the church arises to walk out Judaeo-Christian values. We then look at the moves from this Admin on energy and more.  Join us as we break down the news of the day to stay focused on our prayer points. #checkouremotionsatthedoor #wehavesoulstosave   Verse of the Day: Exodus 29:42-46 (NASB) 42 It shall be a continual burnt offering throughout your generations at the doorway of the tent of meeting before the Lord, where I will meet with you, to speak to you there. 43 I will meet there with the sons of Israel, and it shall be consecrated by My glory. 44 I will consecrate the tent of meeting and the altar; I will also consecrate Aaron and his sons to minister as priests to Me. 45 I will dwell among the sons of Israel and will be their God. 46 They shall know that I am the Lord their God who brought them out of the land of Egypt, that I might dwell among them; I am the Lord their God.   Intercession Points for 6/23: Repent for this Admin's moves to continue to allow the loss of innocent lives. Intercede for the church to arise and stand up for life in each state.  Intercede for a fear of the Holy Spirit in the meeting today between oil companies and Energy Sec. Jennifer Granholm to find a solution to the energy crisis.  Intercede for the Golden Court Case for life and for protection for the Justices, their families and for them to have a peace in the storm. Specifically, Chief Justice Roberts and Justice Kavanaugh.   If you have any dreams for the President, please email us at pip@christiancentershreveport.com.   Links:  Exclusive: Harris meets Democratic attorneys general as White House gears up for abortion ruling Biden braces for Supreme Court to overturn Roe after months of planning for next steps Louisiana governor signs bill to strengthen potential abortion ban if Roe is overturned Louisiana Governor Signs Bill Criminalizing The Mailing Of Abortion Pills Fed Chair Jerome Powell Says Recession Is A ‘Possibility' But Remains ‘Strongly Committed' To Killing Inflation Biden Implies America's Options Are Either High Gas Prices Or Putin Controlling Europe EPA spends millions from Biden's COVID bill on climate change programs, EV Rideshares, 'pruning workshops' FACT SHEET: Biden Administration Launches New Federal-State Offshore Wind Partnership to Grow American-Made Clean Energy Democratic Senator ‘Not A Yes Right Now' On Biden's Proposed Gas Tax Holiday Gun Rights Groups Explain The Problems With Gun Control Bill That 14 GOP Senators Caved On Rand Paul vows to introduce amendments to gun safety bill House GOP scorns bipartisan Senate guns deal House GOP leaders oppose bipartisan gun deal as Senate moves toward passage Uvalde School District Police Chief Placed On Leave As Investigation Into Shooting Continues    

Check ✅ out Netflix movie "What the Health?"

Check out the Google Play book: "The Library of The New Testament Studies, Only the Third Heaven?" Book 313 by Paula Gooder. ((In Chapter 1 Paula Gooder discusses the problems of interpreting this text and looks at the major debates of its past interpreters. The most popular modern approach is to compare it with other texts of ascent in the Judaeo-Christian tradition, yet even a brief examination of these texts indicate that differences are present. In the remainder of the book Gooder evaluates the extent and significance of these differences. Part One consists of a detailed consideration of a range of texts which superficially seem closest to 2 Corinthians 12. Chapter 2 presents a history of scholarship on heavenly ascent. Chapters 3 to 8 each examine a text of ascent from a different period and background in the Judaeo-Christian tradition. Chapter 9 draws out the points of similarity between these texts. Part Two considers the text of 2 Corinthians 12:1-10 in the light of the findings of Part One. In the detailed examination of the Pauline ascent in chapter 10, the extent of the differences between this text and the texts examined in Part One becomes clear. Chapter 11 proposes a new interpretation of the account of ascent, arguing that it reports a failed ascent into heaven. The chapter shows that this interpretation makes sense not only of 2 Corinthians 12:1-10 itself but also of chapters 10-13 which surround it. The account is one more example of weakness from the apostle in which he proves that weakness, not strength, is the sign of a true apostle.)) For Educational Purposes Only & inspirational materials. The Author and Creators own their book, content and music/songs.

On halloween Mike reflects on the increasing discomfort many Christians feel in the way our society is moving further and further from our Judaeo-Christian heritage. However as we examine this discomfort more carefully we see that it's just part of the broader human experience as we instinctively make judgements about environments where we fit or don't fit and people who we feel safe with or nervous around. As we look more closely at this issue we get to a core problem: some people are treated better than others! That problem has always been with us, ever since sin entered the world. Our society is grappling with it, sometimes well and sometimes poorly. But the real definition of the problem and the only complete solution to the problem is found in the Bible, which points us to Jesus and who we are called to be in Him. We look at the beautiful way the Church is invited to live in Colossians 3 as a roadmap to healing and hope.

Halloween is here and it's bigger than Independence Day, or even Christmas. How did this happen? The United States was born as a Judaeo-Christian nation, not pagan, but these days you are prohibited from displaying a cross or a Star of David in your workplace while skeletons are ok. What's next, the burning of Bibles? Don't be surprised. Halloween is a kind of death worship, and as such is a sure sign of a dying civilization. And who is behind it? Well... in suburban neighborhoods, the Biden/Harris supporters have the most fake spider webs on their bushes. And in Washington Biden's liberal attorney general has likened concerned parents to domestic terrorists. Meanwhile liberal cities are killing small businesses by encouraging rampant theft. The podcast incorporates Savage's recent Newsmax appearances discussing these things, and also incorporates two very important warnings. First, the Prophet Isaiah who warned against false Gods. Second, actual recordings of the GREAT ALDOUS HUXLEY who authored "Brave New World" and predicted some of the real-life horrors we are living through today: state indoctrination of children, propaganda by the government-media complex, spying and control by too-powerful technology companies. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today's title plays on a deeply rooted American concept. The "West" was "won" by hardy pioneers in covered wagons, who lived in houses made of sod and built mighty railroads that connected a continent. They saved freedom in Europe (twice!) then returned to work hard and raise families. But in the late 20th century, things went bad: Beatniks, nihilism, drugs, fake "holy men" who hypnotized a generation, man-hating lesbians and celebrities who ridiculed traditional Judaeo-Christian belief. And now the "West" is being "lost". Cheap labor, multiculturalism, and Muslims from the war-torn Middle East. A smooth operator named Barack Obama projected his internal race war (his black side hates his white side) onto the rest of us. Trump almost saved us but now we have an administration so stupid that all they do is reverse what Trump did. Border fiasco, energy fiasco. Savage's 2016 book "Scorched Earth: Restoring the country after Obama" described prophetically what we're seeing under Biden: MAOISM MERGED WITH POST-911 JIHAD. Next, horrible news of the day: Treasury moron says supply chain disaster is due to the unvaccinated. Pete Buttigieg goes awol. SF Mayor London Breed who "couldn't run a lemonade stand" says Walgreens are closing from corporate greed not from rampant theft (despite the clear video evidence). China's long-ranged guided missile stunned a U.S. military focused on white supremacy and which bathroom to use.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Today we're taking a trip to Japan. Today's episode may contain some talk that could be hard for some to listen to. We will be discussing suicide in parts of today's episode. While we normally have a pretty lax, “we don't care who we piss off or trigger” kind of attitude, we all agree that mental health and suicide are serious issues and we do not want anyone who may already have some problems to listen to something we are discussing and to make any said problems worse. We joke around and have fun and there will be jokes and fuckery in this episode, BUT, we will not make jokes about suicide or mental health. We will try and find some levity to shake off the darker situations, but will do our best to also be respectful when needed. We say this all the time and this is another great spot for this message, please if you are having any sort of thoughts of suicide and depression please reach out to someone that you can talk to. There are many many excellent resources for those who need them.   With that being said, in today's episode we are talking about Japan's Aokigahara Forest, also known as the suicide forest. We are going to go through the history of the forest and we are also going to talk about some of the tales of spirits and monsters in the forest. Also we'll get into some spooky stories, of course, because that's what we do here!    Due to the high level of stress faced by the Japanese, Japan is seen as one of the top countries with high suicide rates. According to a report by The Guardian, depression, serious illness and debt are among the common reasons one seeks to end their life.    Historically suicide has been viewed differently in Japan than the way we see it now. Most people today will remark how selfish or cowardly suicide is. Japan historically has had the view that suicide was an honorable thing.   Back in the feudal era in Japan, committing suicide was seen as an act of honour. Samurai warriors would rather commit suicide, or known as seppuku sometimes referred to as Harakiri (ritual disemboweling) than fall into the hands of their enemy – a way to uphold their honor and dignity. It was also used as a form of capital punishment for samurai who had committed serious offenses, or performed because they had brought shame to themselves. It  was later practiced by other Japanese people during the Shōwa period (particularly officers near the end of World War II) to restore honor for themselves or for their families. The ceremonial disembowelment, which is usually part of a more elaborate ritual and performed in front of spectators, consists of plunging a short blade like a tantō into the belly and drawing the blade from left to right, slicing the belly open. Some practitioners of seppuku allowed themselves to die slowly, but they usually enlisted the help of a “kaishakunin,” or second, who would lop off their head with a katana as soon as they made their initial cut. The goal was generally not to take the head off in one swing, rather most of the way off on the first swing with the second bringing down a very light cut allowing the head to fall into the hands of the deceased. Among other rituals, the doomed individual often drank sake, they were only allowed a specific number of sips, and composed a short “death poem” before taking up the blade. In each case, it was considered an act of extreme bravery and self-sacrifice that embodied Bushido, the ancient warrior code of the samurai. There was even a female version of seppuku called “jigai,” which involved cutting the throat using a tanto. Japanese Tanto knives (or short swords) are characterized by their dagger-like design. The tanto knife first appeared around the year 900. Seppuku fell out of favor with the decline of the samurai in the late-19th century, but the practice didn't disappear entirely. Japanese General Nogi Maresuke disemboweled himself in 1912 out of loyalty to the deceased Meiji Emperor, and many troops later chose the sword over surrender during World War II. Perhaps the most famous case in recent history concerns Yukio Mishima, a renowned novelist and Nobel Prize nominee who committed ritual seppuku in 1970 after leading a failed coup against the Japanese government. On October 25, 1944, the Empire of Japan employed kamikaze bombers for the first time. (Kamikazi bombers were named after the “divine wind” that had destroyed the Mongol fleet in the thirteenth century, thus saving Japan from invasion.) The tactic was part of the ferocious Battle of Leyte Gulf, the largest naval battle in history, which took place in the Pacific Ocean near the Philippines. Kamikaze strikes against Allied warships continued throughout World War II.   Kamikaze pilots deliberately crashed specially made planes directly into enemy warships, which resulted in suicide. It was a desperate policy. Motoharu Okamura, who commanded a kamikaze squadron, remarked that by 1944, “I firmly believe that the only way to swing the war in our favor is to resort to crash-dive attacks with our planes. There is no other way. Provide me with 300 planes and I will turn the tide of war.” In these kamikaze attacks, more than 3,000 Japanese pilots were killed, and there were more than 7,000 casualties among American, Australian, and British personnel. Flight Lieutenant Haruo Araki wrote the following letter to his wife before his last flight:                                Shigeko,   Are you well? It is now a month since that day. The happy dream is over. Tomorrow I will dive my plane into an enemy ship. I will cross the river into the other world, taking some Yankees with me. When I look back, I see that I was very cold-hearted to you. After I had been cruel to you, I used to regret it. Please forgive me.   When I think of your future, and the long life ahead, it tears at my heart. Please remain steadfast and live happily. After my death, please take care of my father for me.   I, who have lived for the eternal principles of justice, will forever protect this nation from the enemies that surround us.   Commander of the Air Unit Eternity   Haruo Araki   WOW!   The reason we wanted to include this letter is that last line. He referred to himself as living for the eternal principles of justice. He says he will forever protect his nation from the enemies that surround them. This goes to show that there was still a sense of pride in the fact that you are committing suicide for the cause. It was seen as a strength not a weakness historically. On the other side of the coin, the Allies, steeped in the Judaeo-Christian tradition of the sanctity of life, the apparent willingness of Japanese servicemen like Araki to carry out suicide attacks was profoundly shocking. But then, as scholars of the kamikaze point out, the word suicide in Japanese does not always have the same “immoral connotation” that it has in English. Two versions—jiketsu (self-determination) and jisai (self-judgement)—“suggest an honorable or laudable act done in the public interest.” There is, moreover, no ethical or religious taboo regarding suicide in Japan's traditional religion of Shintoism.  To surrender, on the other hand, was seen as dishonourable, hence the contempt the Japanese felt for prisoners of war. Japanese soldiers believed that when they fell on the field of battle they would become kami, or gods, and join the nation's spirits at the Shinto shrine of Yasukuni in Tokyo. Hence the typical farewell from members of the Shimpū (Divine Wind) Special Attack Corps: “I'll meet you at the Yasukuni Shrine!”  Nowadays, many have chosen to end their life not for honourable reasons, but mainly because they could not fit into society. In Japan today, suicide is considered a major social issue. In 2017, the country had the seventh highest suicide rate in the OECD, at 14.9 per 100,000 persons, and in 2019 the country had the second highest suicide rate among the G7 developed nations.  The Organisation for Economic Co-operation and Development (OECD) is “an international organisation that works to build better policies for better lives.”, as per their website. Seventy percent of suicides in Japan are male, and it is the leading cause of death in men aged 20–44. After peaking in 2003, suicide rates have been gradually declining, falling to the lowest on record (since 1978) in 2019. Monthly suicide rates in Japan increased by 16% between July and October 2020, due to a number of reasons attributed to the COVID-19 pandemic. What is driving these big divide rates?  As of 2020, the leading motive, with 49% of suicides was "Health issues". However because the category for health issues includes both mental (like depression) and physical issues, it is not possible to distinguish between the two. The second most commonly listed motive for suicides was "Financial/Poverty related issues" (e.g., Too much debt, Poverty), which was a motive in 17% of suicides. The third motive is "Household issues" (e.g., disagreements in the family) listed in 15% of suicides.   By occupation, 59.3% of suicide victims were in the broad "Not Employed" category, which is not to be confused with the colloquialism "unemployed" (as in those who are seeking but unable to find a job). The "Not Employed" category also includes pensioners, homemakers and others. While the teenage suicide rate in Japan is lower than the OECD country average, teenage suicide rates have been the only category to increase slightly in recent years, despite the significant drop in overall suicide rates over the past decade.   Many who decide to commit suicide will chose a place where it is hidden and not easy to be found to spend their last moment. And for the Japanese, Aokigahara Forest is one of the most common locations. It is also known as the world's second-most common location to commit suicide. The most common location is the Golden Gate Bridge in San Francisco, California, in the US. Aokigahara is located at the northwest base of the country's highest mountain, Mount Fuji. Due to its high density of trees, Aokigahara is also known as a Jukai – which simply means a “sea of trees'. The tree cover is so thick that, even at noon, you will hardly find a bright spot in the forest. Aokigahara is also known as Japan's Demon Forest, and the “perfect place to die”. Many Japanese believe that the forest is haunted and dare not go nearby. This 35-sq km, around 14 sq mile, forest is cold, rocky, and contains some 200 caves, of which a few, such as the Ice Cave and Wind Cave, have been popular among tourists. Because of the rocky area and thick trees, Aokigahara's surroundings are almost identical, making it the perfect journey for those who are making a one-way trip. For trekkers and hikers, they often carry along plastic tape to mark their way so that they will find the way out again.    Let's find out a bit more about the forest itself, because well, nerd shit. It formed out of a devastating volcanic eruption that occurred in the year 864. Which was ironically, chainsaw's second birthday. The nickname “Sea of Trees" captures the full grandeur of how this wind-swept forest appears from the mountain with its treetops rolling like waves. The trees in the forest do bear an exotic, gnarled appearance because they grew out of hardened lava. Their roots could not penetrate to the usual depth. The flow of the lava left the ground with an uneven surface before hardening, where it is not unusual to see trees partially uprooted, along with gaping holes—cave-like recesses—that have formed in the ground. Aokigahara has been falsely portrayed as a place where navigational compasses go haywire. Needles of magnetic compasses will move if placed directly on the lava, aligning with the rock's natural magnetism, kind of like moody, except the exact opposite, which varies in iron content and strength by location. However, a compass behaves as expected when held at a normal height. The forest has a variety of conifers and broadleaf trees and shrubs. Deeper in the forest there are many aromatic flowering plants. There are also many mosses, liverworts and ferns. Aside from the immense savings of plant life that choke the forest, it is home to plenty of wildlife. Some of the animals you may encounter include the Asian black bear, deer, fox, Japanese mink and Japanese squirrel, boar, and wild rabbit. Also the forest is a great place to see tits! That's right my friends, they have many kinds of tits including willow tits, long tailed tits, and of course the great tits.   So why is this such a popular place for people to end their lives? Well as stated earlier it is a very quiet place that offers up dense cover to help conceal things that are going on. Essentially it's peaceful and you can be alone away from prying eyes. Not only that, there was a mystery novel called “Kuroi Jukai” (translated as Black Sea of Trees) written by Seicho Matsumoto in 1960. The novel ends romantically with the lovers committing suicide in the forest, which revitalized the Suicide Forest's popularity among those who wanted to end their life. Also Wataru Tsurumui's controversial 1993 bestseller, The Complete Suicide Manual, is a book that describes various modes of suicide and even recommends Aokigahara as the perfect place to die. Apparently this book is also a common find in the forest, usually not too far away from a suicide victim and their belongings. Undoubtedly, the most common method of suicide in the forest is hanging. It's not uncommon for officials to find abandoned cars at the trail heads, empty campsites throughout the forest, strings and ropes left by people who venture off path to help find their way back, and sadly the body's of those who decided to enter the first and never come out. There are signs along the trails urging people to seek help if they are having issues and contemplating suicide. The signs read, “Your life is something precious that was given to you by your parents” and “Think about your parents, siblings, and children once more. Do not be troubled alone.” The signs end with a helpline telephone number, hoping the lost souls who seek to die would call for help. There are people who hike the forest in hopes of finding people and stopping them before it's too late. One man has found over 100 bodies in his time in the forest. With all of this death surrounding it, is it any wonder that there are tales of Hauntings and strange things happening here. There are also stories of demons that inhabit the forest. And with that being said and most of the heavy lifting being done, let's get into what we come here for every week… Creepy shit!    The most common tale of the forest being inhabited by something evil had to do with the Yurei. Yurei are thought to be spirits barred from a peaceful afterlife. Ukiyo-e artist Maruyama Ōkyo created the first known example of the now-traditional yūrei, in his painting The Ghost of Oyuki. Ukiyo-e is a genre of Japanese art which flourished from the 17th through 19th centuries. The Zenshō-an in Tokyo houses the largest single collection of yūrei paintings which are only shown in August, the traditional month of the spirits. Yurei are seen in white clothing believed to signify the white burial kimono used in Edo period burial rituals. They have long black wild hair. They generally lack legs and feet and the haha typically dangle at the wrists. The arms are usually held stretched out or at the sides stretched out at just the elbow. The Yurei are often accompanied by hitodama, which are floating flames. They can be various colors such as blue, green or purple. So Yurei is actually somewhat of a catch all phrase for ghosts. There are actually different types of Yurei. There's Onryo, which are vengeful ghosts who come back to scene a wrong doing done to them, Goryo, which are spirits of the high class and aristocrats which are also vengeful usually for having been martyred. There are Ubume which are mother ghosts who either died in childbirth or left children behind when they passed, they come back to care for the child and often bring sweets to them. There are several others as well including Funayurei which are the ghosts of those who died at sea and Zashiki-warashi which are the ghosts of children. There are more but you get the point. According to legend, people bring their family members during famine to the forest and leave them to die there, in order to save their food for other family members. Those left in the forest would slowly die due to starvation, turning them into yurei. The belief in yurei continues to today. When a body is found in Aokigahara, forest guardians place it in a room next to the forest before being sent to authorities. Legend has it that if the body is left alone in the room, its yurei move around screaming in the room. Hence, forest guards will play rock-paper-scissors to determine who the unlucky companion to the body is.    Also in Japanese legend, aside from the Yurei, the forest is said to be haunted by demons. So there's that. Demons are always good to have around. So knowing that there are possibly ribs of ghosts and demons hanging around, let's get into some creepy stories from the forest!    During a VICE documentary that takes a tour of the forest, an extremely creepy curse is found. There's a Jack Skellington-like doll with his face cut off, nailed upside down to a tree as a sort of inverted crucifixion. According to the documentary's guide, Azusa Hayano, "They nailed this character upside down as a symbol of contempt for society. No, it's more like a curse. The curse is nailed in." Apparently, it's not that uncommon for visitors to leave a curse on the world they're leaving behind.   This next story was written for a Japanese newspaper:   Jun 26, 2011 I am walking through Aokigahara Jukai forest, the light rapidly fading on a mid-winter afternoon, when I am stopped dead in my tracks by a blood-curdling scream. The natural reaction would be to run, but the forest floor is a maze of roots and slippery rocks and, truth be told, I am lost in this vast woodland whose name, in part, translates as “Sea of Trees.”   Inexplicably, I find myself moving toward the sound, searching for signs of life. Instead, I find death.   The source of that scream remains a mystery as, across a clearing, I see what looks like a pile of clothes. But as I approach, it becomes apparent it's more than just clothes I've spotted.   In a small hollow, just below a tree, and curled up like a baby on a thick bed of dead leaves, lies a man, his thinning gray hair matted across his balding cranium. His pasty upper torso is shirtless, while his legs are covered only by black long johns — with blue-striped boxers sticking out above the waistband — and a pair of woolly socks.   Under his bent legs a pair of slacks, a white shirt and a jacket have been spread out as a cushion at his final resting place. Scattered around are innumerable documents, a briefcase and other remnants of a former life. Nearer to him are items more closely related to his demise: empty packets of prescription pills, beer cans, and bottles of liquor…   The article goes on but this is the end of the story for our creepy purposes...   The man had been dead for some time so there's no way he could have produced the scream. So where did it come from? A demon or Yurei trying to draw the man in?   The destination truth television show filmed an episode in the forest and may have caught a Yurei on camera. A man was hanging out in a spot alone and in a clip on you tube he says that he thought he saw something so he checked the camera. After checking the camera he notices a shape that seems to rise up from the ground. It's white and human-like. It's there for a couple seconds and then send to disappear back into the ground. Now what it was we can't say, it could have been a yurei or honestly it looks just as much like someone dressed in white standing up from behind a bush then crouching back down. Given the forest legend though… We won't rule out ghosts.    We found this next story buried in a message board. There have been many stories of people who have had their guide lines cut while they were exploring the forest. This is an account of one of those incidents. It was written by an anonymous person so take it how you will!         "While on vacation me and my friend decided to check out the suicide forest. We were told the best thing to do would be to get on a tour and check out the caves as well. We didn't really want to do a touristy thing though. We decided to hike out there ourselves. We read up on dinner things about the area and decided we would bring along a bunch of Paracord to string along so we wouldn't get lost. We got there in the late afternoon and found a trailhead and parked. Immediately we were struck with an eerie feeling and the signs at the beginning of the trail and in various places saying not to commit suicide and get help didn't help. We set off on the trail to check it out. We walked for about 15 minutes and found a spot in the dense forest that we thought would be a good spot to head in. My friend tied the Paracord to a tree a few feet in and we set off. The further we got in the creepier it got. It was very quiet. You couldn't hear animals or birds or other people. There was not much light coming through but we could still see ok. After about an hour of exploring and letting out our line, which actually ended up being two large bundles of Paracord tied together, we decided to head back. We reeling in the line and heading back the way we came. At some point we started to hear a rustling. We thought this was strange cus we hadn't seen any animals but hey .. We're in a forest so who knows. But it soon became evident that something was actually following us! We were both spooked and picked up the pace. The rustling got louder but then whatever it was it seemed to take off ahead of us. We were both somewhat relieved… That is until a few minutes later when we got to a point where the Paracord had been shredded and the shredded end wrapped around a random tree! We couldn't find the other end of the cord and we started to freak out. Then… We heard the rustling again, but we could not see anything. We started to look around for the other end of the cord. As we were looking the rustling seemed to come from all around us. We kept getting more scared and my friend started crying and freaking out about being lost and telling about how we're going to end up dead like the rest of them. The rustling got louder and louder and then all of a sudden… Nothing. No rustling, no noise, nothing. We both stood there looking around. That's when I saw it. I saw a shadowy white figure off a little into the first. I thought I was seeing things at first. I rubbed my eyes and looked again and it was still there. At this point I lost it and started screaming. My friend turned around to see what I was screaming at and saw it too. It started to move towards us. It wasn't walking though it was like… Floating. As it came closer I see that the figure had no bottom half… It was basically a floating torso. You couldn't see the face as whatever it was had long wild hair. My friend started screaming as well and we both started frantically looking for the other end of our line. As the figure came closer we finally found the end of the cord and started moving as fast as we could. The figure continued to follow us, matching our speed. After what seemed like hours of moving as fast as we could through the forest with thing following us we finally came to where we started and could see the main trail. We ran on to the main trail and ran all the way to the car without looking back. Neither of us said a word on the way back to the hotel. To this day we don't talk about it. In my head I truly think that whatever that figure was trying to trap us in that forest. That figure still haunts me"   Creepy!!!   Locals in the area that reporters have spoken too, classic they have become used to the stories and they are not worried for the most part. Despite these statements there are still reports of locals hearing blood curdling screams at all hours from the forest. Some locals claim to see Nthe Yurei from time to time as well.    There are numerous stories of people that may not have necessarily seen anything but definitely get the heavy sad feeling when they visit as well as the feeling that something or someone is watching them. Then of course there are those with the unfortunate story of coming upon a body which is probably the worst story you can bring home.    By all accounts the forest is a beautiful place to visit and most people have no issues there. Regardless, take heed when exploring and please be respectful to the place that many have lost their lives.    Movies: https://www.imdb.com/search/title/?countries=jp&keywords=japanese-horror-film&sort=user_rating&title_type=feature

In episode 4 pastors Micah and Nathan discuss the history of our nation and the Judaeo/Christian worldview our Founders built our Republic upon.

What is wokeness? How does it connect to leftism and Marxism? First and foremost, Wokism is inextricably linked to Leftism and Leftism to Marxism. Marxism, being amoral at best, and immoral at worst, requires the veneer of virtuousness to continue on and grow after its calamitous defeats in the 20th Century. In order to survive, it required a moral component, something to give its adherents' lives moral direction and meaning as they sought to supplant the previous moral and religious foundations of Western culture based upon the Judaeo-Christian ethic. Enter Wokism. Wokeness is the need to demonstrate one's virtue, or “wokeness” by advocating for certain causes that the Left, under the ethical framework of Cultural Marxism, has deemed worthy. In woke or cancel culture, unlike with most classical religions, there is no grace, and in the case of an individual, there is no penance to be had. The values of wokism are, arbitrary and capricious, therefore forgiveness for sins against wokism is likewise an arbitrary and capricious thing, to be given or withheld by the collective will of the woke. Accusation, judgment, and sentencing against those targeted for cancellation are performed simultaneously and immediately, there is no appeal or penance that an individual can perform to avert sentencing. Capitulation or apology, therefore, has no mitigating effect on the cancel culture mob's behavior against the accused. Cancellation is at once, both accusation, and final judgment. The true end goal of wokism, as a Marxist phenomenon is to achieve power for its faithful. That they believe (or a least espouse the belief) that following the actions prescribed by Marx and Engels in the Communist Manifesto, will result in complete destruction of what is referred to as Western Civilization, and from its ashes will arise the Phoenix of a collectivist Utopian society. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/jp-mac/message Support this podcast: https://anchor.fm/jp-mac/support

These days it sometimes feels like that being a Christian in America means you are an outsider.  The divide between Judaeo-Christian values and American values seems to be widening on a daily basis.  So how do we cope with what's going on in the world and is there anything we can do to change it? 

The Judaeo-Christian scriptures rarely mention same-sex sexuality. Of the 35,527 verses in the Catholic Bible, only seven, which is about 0.02% are sometimes interpreted as prohibiting homosexual acts. So if it's such a small part of the official text, why is it such a big deal?  Last week, in part one of our look at the history of same-sex love in the Catholic Church, we examined how the church's perspective has changed over the course of 2000 years as a result of shifting social and cultural norms. This week, in part two, we're back with Dr. Lisa McClain exploring which parts of scripture are responsible for the Catholic Church's stance on same-sex love, and we're also joined by author Benjamin Brenkert to talk about his first-hand experience as a gay man trying to carve out a place in the church. Check out A Catechism of the Heart here. Your host is Levi Chambers, co-founder of Gayety. Follow the show and keep up with the conversation @Pride. Want more great shows from Straw Hut Media? Check out or website at strawhutmedia.com. Your producers are Levi Chambers, Maggie Boles, Ryan Tillotson and Edited by Sebastian Alcala Have an interesting LGBTQ+ story to share? We might feature U! Email us at pride@strawhutmedia.com. *This podcast is not affiliated with Pride Media. Pride is sponsored by Ana Luisa - Get 10% off stylish and sustainable jewelry at analuisa.com/Pride. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Judaeo-Christian scriptures rarely mention same-sex sexuality. Of the 35,527 verses in the Catholic Bible, only seven, which is about 0.02% are sometimes interpreted as prohibiting homosexual acts. So if it’s such a small part of the official text, why is it such a big deal?  Last week, in part one of our look at the history of same-sex love in the Catholic Church, we examined how the church’s perspective has changed over the course of 2000 years as a result of shifting social and cultural norms. This week, in part two, we’re back with Dr. Lisa McClain exploring which parts of scripture are responsible for the Catholic Church’s stance on same-sex love, and we’re also joined by author Benjamin Brenkert to talk about his first-hand experience as a gay man trying to carve out a place in the church. Check out A Catechism of the Heart here. Your host is Levi Chambers, co-founder of Gayety. Follow the show and keep up with the conversation @Pride. Want more great shows from Straw Hut Media? Check out or website at strawhutmedia.com. Your producers are Levi Chambers, Maggie Boles, Ryan Tillotson and Edited by Sebastian Alcala Have an interesting LGBTQ+ story to share? We might feature U! Email us at pride@strawhutmedia.com. *This podcast is not affiliated with Pride Media. Pride is sponsored by Ana Luisa - Get 10% off stylish and sustainable jewelry at analuisa.com/Pride.

It’s tragically ironic that the Judaeo-Christian wisdom of how to be part of our planet was twisted in a way that encourages us to be apart from the natural world.  Still the generosity of that world is inviting us to find our place once again.    EPISODE PAGE

In this episode we discuss Whiteshift: Populism, Immigration, and the Future of White Majorities by Eric Kaufmann. Next time we will discuss True Names by Vernor Vinge. Some highlights from Whiteshift: Many people desire roots, value tradition and wish to maintain continuity with ancestors who have occupied a historic territory. This means we're more likely to experience what I term Whiteshift, a process by which white majorities absorb an admixture of different peoples through intermarriage, but remain oriented around existing myths of descent, symbols and traditions No one who has honestly analysed survey data on individuals – the gold standard for public opinion research – can deny that white majority concern over immigration is the main cause of the rise of the populist right in the West. This is primarily explained by concern over identity, not economic threat. We are entering a period of cultural instability in the West attendant on our passage between two relatively stable equilibria. The first is based on white ethnic homogeneity, the second on what the prescient centrist writer Michael Lind calls ‘beige' ethnicity, i.e. a racially mixed majority group. In the middle lies a turbulent multicultural interregnum. We in the West are becoming less like homogeneous Iceland and more like homogeneous mixed-race Turkmenistan. But to get there we'll be passing through a phase where we'll move closer to multicultural Guyana or Mauritius. The challenge is to enable conservative whites to see a future for themselves in Whiteshift – the mixture of many non-whites into the white group through voluntary assimilation. Anyone who wants to explain what's happening in the West needs to answer two simple questions. First, why are right-wing populists doing better than left-wing ones? Second, why did the migration crisis boost populist-right numbers sharply while the economic crisis had no overall effect? If we stick to data, the answer is crystal clear. Demography and culture, not economic and political developments, hold the key to understanding the populist moment. Because Western nations were generally formed by a dominant white ethnic group, whose myths and symbols – such as the proper name ‘Norway' – became the nation's, the two concepts overlap in the minds of many. White majorities possess an ‘ethnic' module, an extra string to their national identity which minorities lack. Ethnic majorities thereby express their ethnic identity as nationalism. I contend that today's white majorities are likely to successfully absorb minority populations while their core myths and boundary symbols endure. This will involve a change in the physical appearance of the median Westerner, hence Whiteshift, though linguistic and religious markers are less likely to be affected. Getting from where we are now, where most Westerners share the racial and religious features of their ethnic archetype, to the situation in a century or two, when most will be what we now term ‘mixed-race', is vital to understanding our present condition. In our more peaceful, post-ideological, demographically turbulent world, migration-led ethnic change is altering the basis of politics from class to ethnicity. On one side is a conservative coalition of whites who are attached to their heritage joined by minorities who value the white tradition; on the other side a progressive alliance of minorities who identify with their ethnic identity combined with whites who are agnostic or hostile towards theirs. Among whites, ethno-demographic change polarizes people between ‘tribal' ethnics who value their particularity and ‘religious' post-ethnics who prioritize universalist creeds such as John McWhorter's ‘religion of anti-racism'. Whites can fight ethnic change by voting for right-wing populists or committing terrorist acts. They may repress anxieties in the name of ‘politically correct' anti-racism, but cracks in this moral edifice are appearing. Many opt to flee by avoiding diverse neighbourhoods, schools and social networks. And other whites may choose to join the newcomers, first in friendship, subsequently in marriage. Intermarriage promises to erode the rising diversity which underlies our current malaise. Religion evolved to permit cooperation in larger units.31 Our predisposition towards religion, morality and reputation – all of which can transcend the tribe – reflects our adaptation to larger social units. Be that as it may, humans have lived in large groups only in the very recent past, so it is reasonable to assume tribalism is a more powerful aspect of our evolutionary psychology than our willingness to abide by a moral code. Today what we increasingly see in the West is a battle between the ‘tribal' populist right and the ‘religious' anti-racist left. Much of this book is concerned with the clash between a rising white tribalism and an ideology I term ‘left-modernism'. A sociologist member of the ‘New York Intellectuals' group of writers and literary critics, Daniel Bell, used the term modernism to describe the spirit of anti-traditionalism which emerged in Western high culture between 1880 and 1930. With the murderous excesses of communism and fascism, many Western intellectuals embraced a fusion of modernist anti-traditionalism and cultural egalitarianism, distinguishing the new ideology from both socialism and traditional liberalism. Cosmopolitanism was its guiding ethos. Unlike socialism or fascism, this left-wing modernism meshed nicely with capitalism and globalization. The left-modernist sensibility spread from a small elite to a much wider section of middle-class society in the 1960s with the rise of television and growth of universities, taking over as the dominant sensibility of the high culture. As it gained ground, it turned moralistic and imperialistic, seeking not merely to persuade but to institutionalize itself in law and policy, altering the basis of liberalism from tolerating to mandating diversity. This is a subtle but critical shift. Meanwhile the economic egalitarianism of socialism gave way to a trinity of sacred values around race, gender and sexual orientation. Immigration restriction became a plank of the Progressive movement which advocated improved working conditions, women's suffrage and social reform. This combination of left-wing economics and ethno-nationalism confounds modern notions of left and right but Progressive vs. free market liberal was how the world was divided in the late nineteenth century. A prominent plank in the Progressive platform was temperance, realized in the Volstead Act of 1920 prohibiting the sale of alcohol. The Prohibition vote pitted immigrant-origin Catholics and upper-class urban WASPs such as the anti-Prohibition leader and New York socialite Pauline Morton Sabin on the ‘wet' side against ‘dry' working-class, rural and religious Protestants. For Joseph Gusfield, Prohibition was principally a symbolic crusade targeted at urban Catholic immigrants who congregated in saloons and their ‘smart set' upper-class allies. This was a Protestant assertion of identity in an increasingly urban nation in which Catholics and Jews formed around a fifth of the population. Those of WASP background had declined to half the total from two thirds in the 1820s. What's interesting is that Anglo representatives did not make their case in ethno-communal terms, nor did they invoke the country's historic ethnic composition. Rather they couched their ethnic motives as state interests. Instead of coming clean about their lament over cultural loss, they felt obliged to fabricate economic and security rationales for restriction. Much the same is true today in the penchant for talking about immigrants putting pressure on services, taking jobs, increasing crime, undermining the welfare state or increasing the risk of terrorism. In my view it would be far healthier to permit the airing of ethno-cultural concerns rather than suppressing these, which leads to often spurious claims about immigrants. Likewise, immigrants' normal desires to defend their interests are decried as ‘identity politics'. [Randolph] Bourne, on the other hand, infused Kallen's structure with WASP self-loathing. As a rebel against his own group, Bourne combined the Liberal Progressives' desire to transcend ‘New Englandism' and Protestantism with Kallen's call for minority groups to maintain their ethnic boundaries. The end product was what I term asymmetrical multiculturalism, whereby minorities identify with their groups while Anglo-Protestants morph into cosmopolites. Thus Bourne at once congratulates the Jew ‘who sticks proudly to the faith of his fathers and boasts of that venerable culture of his', while encouraging his fellow Anglo-Saxons to: Breathe a larger air … [for] in his [young Anglo-Saxon's] new enthusiasms for continental literature, for unplumbed Russian depths, for French clarity of thought, for Teuton philosophies of power, he feels himself a citizen of a larger world. He may be absurdly superficial, his outward-reaching wonder may ignore all the stiller and homelier virtues of his Anglo-Saxon home, but he has at least found the clue to that international mind which will be essential to all men and women of good-will if they are ever to save this Western world of ours from suicide. [1916] Bourne, not Kallen, is the founding father of today's multiculturalist left because he combines rebellion against his own culture and Liberal Progressive cosmopolitanism with an endorsement – for minorities only – of Kallen's ethnic conservatism. In other words, ethnic minorities should preserve themselves while the majority should dissolve itself. Cosmopolitanism must manage the contradiction between its ethos of transcending ethnicity and its need for cultural diversity, which requires ethnic attachment. Bourne resolved this by splitting the world into two moral planes, one for a ‘parental' majority who would be asked to shed their ethnicity and oppose their own culture, and the other for childlike minorities, who would be urged to embrace their heritage in the strongest terms. This crystallized a dualistic habit of mind, entrenched in the anti-WASP ethos of 1920s authors like Sinclair Lewis and H. L. Mencken and the bohemian ‘Lost Generation' of American intellectuals such as F. Scott Fitzgerald. All associated the Anglo-Protestant majority with Prohibition, deemed WASP culture to be of no value, and accused the ethnic majority of suppressing more interesting and expressive ethnic groups. The Lost Generation's anti-majority ethos pervaded the writing of 1950s ‘Beat Generation' left-modernist writers like Norman Mailer and Jack Kerouac – who contrasted lively black jazz or Mexican culture with the ‘square' puritanical whiteness of Middle America. As white ethnics assimilated, the despised majority shifted from WASPs to all whites. The multiculturalism of the 1960s fused the Liberal Progressive pluralist movement with the anti-white ethos of the Beat counterculture. The situation by 1924 was a far cry from the pre-1890 dispensation, when a liberal-assimilationist Anglo-Americanism spanned both universalist and ethno-nationalist shades of opinion. Prior to 1890, most Anglo-Protestant thinkers held the view that their ethnic group could assimilate all comers. During moments of euphoria, they talked up the country as a universal cosmopolitan civilization; in their reflective moods, they remarked on its Anglo-Saxon Protestant character. By 1910, this Emersonian ‘double-consciousness' was gone, each side of its contradiction a separate and consistent ideology. Most WASP intellectuals were, like New England patrician Senator Henry Cabot Lodge, ethno-nationalists who backed restriction, or, like Bourne and Dewey, cosmopolitans calling for diversity and open borders. Few ethno-nationalists favoured open immigration. No pluralists endorsed restriction. Herein lie the roots of our contemporary polarized condition. Critical race theorists contend that white ethnics only ‘became white' when they became useful to the WASP majority. Even Bill Clinton, a southern Protestant whose Irish heritage is undocumented, latched on to the idea that his Irish forebears ‘became' white. Irish Catholics in the north, some claim, were important allies of southern whites in the struggle against Yankee republicanism, so southerners embraced the Irish.60 I'm less convinced. The Irish, Jews and Italians may not have been part of a narrower WASP ‘us', but they were perceived as racially white, thus part of a pan-ethnic ‘us'. This entitled them to opportunities not available to African- or Asian Americans. Post-1960s intermarriage led to an extension of American majority ethnic boundaries from WASP to white but the foundations for expansion were already in place. From the 1960s on, the religious marker of dominant ethnicity came to be redefined from Protestant to ‘Judaeo-Christian'. This chapter underscores several aspects of American ethnic history that are relevant today. First, that the US, like most European nations, has had an ethnic majority since Independence. Second, that the Anglo-Protestant majority underwent a Whiteshift in the mid-twentieth century which permitted it to absorb Catholics and Jews, members of groups once viewed as outsiders. Finally, certain ethnic groups – notably Anglo-Protestants and African-Americans – have become symbolically intertwined with American nationhood. Two thirds of Americans are not members of these groups, yet many recognize them as ethno-traditional: part of what makes the nation distinct. On the right, an ethno-traditional nationalism focused on protecting the white Anglo heritage is emerging as an important force in American politics. Culture is not ethnicity and the two have too often been conflated. Even if white culture remains the default mode, ethno-cultural decline may proceed apace. There are two separate ethno-cultural dynamics, white ethnic decline and the attenuation of the white tradition in American national identity. Only whites will be concerned with the former, but conservative-minded minorities may be attached to white ethno-traditions of nationhood. That is, they will wish to slow changes to the America ‘they know'. Where conservatives seek to preserve the status quo, which might be multiracial, authoritarians always prefer less diversity and dissent. Conservatives are not the same as authoritarians. For instance, authoritarians dislike inequality – a form of economic diversity – thus may find themselves on the left Electoral maps based on aggregate county results matched to census data offered the first snapshot of the social drivers of Trump, and it was apparent that education, not income, best predicted Trump success. Still, at first glance, maps reinforce stereotypes like the urban–rural divide. As with Brexit, income is correlated with education, but there are many wealthy people – think successful plumber – with few qualifications. Similarly, many resemble struggling artists, possessing degrees but little money. When you control for education, income has no effect on whether a white person voted for, or supports, Trump. Being less well-off produces an effect on Trump voting only when authoritarian and conservative values are held constant – and even then has a much smaller impact than values. Education is the best census indicator because it reflects people's subjective worldview, not just their material circumstances. Researchers find that teenagers with more open and exploratory psychological orientations self-select into university. This, much more than what people learn at university, makes them more liberal. Median education level offers a window onto the cultural values of a voting district, which is why it correlates best with Trump's vote share. In American exit polls, Trump won whites without college degrees 67–28, compared to 49–45 for whites with degrees. The changing racial demographics of America could permit the Democrats to consistently win first the presidential, then congressional, elections. Alternatively, the Republican establishment may be able to install a pro-immigration primary candidate. But is this a solution? With no federal outlet for white identity concerns or ethno-traditional nationalism, and with a return to policies of multiculturalism and high immigration which are viewed as a threat to these identities, it's possible the culturally conservative section of the US population could start viewing the government as an enemy. This is an old trope in American history and could pose a security problem. It is also how violent ethnic conflict sometimes ignites. For instance, the British-Protestant majority in Northern Ireland, where parties run on ethnic lines, meant Irish Catholics lost every election in the province between 1922 and the abolition of the Northern Ireland provincial government in 1972. This lack of political representation produced alienation which helped foment the civil war in 1969. What happens if rural and red-state America is permanently frozen out of power when it considers itself the repository of authentic Americanism? [EUROPE:] Liberals fought against the ‘normalization' of the far right, but with rising populist-right totals and coalition arithmetic pulling towards partnership it was only a question of time before the consensus gave way. The anti-racist norm against voting for the far right began to erode and centrist parties started adopting their policies. Elite obstruction may actually have contributed to an angrier anti-elite mood, recruiting yet more voters to the far-right banner. The anti-racist taboo against them has weakened but remains: more voters express strong anti-immigration views than are willing to vote far right.4 Yet, as I explain in chapter 9, the higher the populist right's vote share, the more the taboo erodes. This eases their path to a higher total when conditions permit, setting in motion a self-fulfilling spiral. Economic rationales frequently disguise underlying psychological drivers. For instance, in small opt-in samples on Prolific Academic, one group of white Republican voters scored the problem of ‘unchecked urban sprawl' a 51 out of 100, but another group of white Republicans who saw the question as ‘unchecked urban sprawl caused by immigration' scored it 74/100 (italics added for emphasis). Likewise, among a sample of white British Brexit voters, the problem of ‘pressure on council housing' scored a 47/100 but ‘immigrants putting pressure on council housing' was rated 68/100. In both cases, it logically cannot be the case that the immigration-driven portion of the problem of urban sprawl or pressure on council housing is more important than the problem itself. Thus what's driving opposition to immigration must be something prior to these material concerns. Likewise, the large-sample, representative British Election Study shows that concerns over the cultural and economic effects of immigration are tightly correlated. This suggests opposition to immigration comes first (Jonathan Haidt's unconscious ‘elephant' moves us to act) and various rationalizations like pressure on public services follow (Haidt's conscious ‘rider' telling us a story about why we acted as we did).17 But rationales matter. If a morally acceptable rationale is not there, this inhibits a party's ability to articulate its underlying anti-immigration grievances. This is why restrictionists tend to don the cloak of economic rationalization. The idea that the country has a traditional ethnic composition which people are attached to – what I term ethno-traditional nationalism – and which should not change too quickly, is viewed as beyond the limits of acceptable debate. This is a pity, because the ‘legitimate' arguments stigmatize minorities and are often racist in a way the ‘illegitimate' arguments about wanting to slow cultural loss are not. Only when the latter is taken to the extreme of wanting to bar certain groups or repatriate immigrants do they become racist. Rising diversity polarizes people by psychological outlook and reorients party platforms. As countries ethnically change, green parties move to capture cosmopolitan liberals and the populist right targets conservatives and authoritarians.88 While attitude liberalization did throw up cultural debates over religion, gay marriage and traditional values, these are on their way to becoming marginal in Europe as liberal attitudes attain mass acceptance. The legalization of drugs and the question of how best to address crime are live social issues, but neither promises the same radical transformation of society as ethnic change. Therefore it is ethno-demographic shifts which are rotating European societies away from a dominant left–right economic orientation to a globalist–nationalist cultural axis. The West is becoming less like homogeneous South Korea, where foreign policy and economic divisions dominate, and more like South Africa, where ethnicity is the main political division.89 When a regalizing order fails to make a charge of deviance stick, the norm begins to unwind, leading to a period of intense cultural contestation. Competing groups police norm boundaries and marginalize deviants who are seen to have violated their community's sacred values. I maintain we are currently in such a period, in which hegemonic liberal norms known as ‘political correctness' are being challenged by both populists and centrists, some of whom are trying to install new social norms, notably those defining Muslims and cosmopolitans as deviant. Fascism and socialism lost out after the Second World War, but what of the victor, liberalism? The Allies' victory did enlarge and protect the scope of negative liberty. But alongside this success a positive liberalism was smuggled in which advocated individuality and cosmopolitanism over community. Most, myself included, value individual autonomy, but one has to recognize that not all share this aim. Someone who prefers to wear a veil or dedicate their lives to religion is making a communitarian choice which negative liberalism respects but positive liberalism (whether of the modernist left or burqa-banning right) does not. Expressive individualism advocates that we channel our authentic inner nature, or what H. G. Wells or Henri Bergson termed our life force, unconstrained by tradition or reason. Aesthetically, it tended towards what the influential American sociologist Daniel Bell terms modernism, rejecting Christian or national traditions while spurning established techniques and motifs.22 Not only were traditions overturned but esteem was accorded to those whose innovations shocked sensibilities and subverted historic narratives and symbols the most. Clearly something happened between the nation-evoking historical and landscape painting of a Delacroix or Constable in the early nineteenth century and Marcel Duchamp's urinal of 1917. This ‘something' was the rise, after 1880, of what Bell terms modernism and Anthony Giddens calls de-traditionalization. For Bell, modernism is the antinomian rejection of all cultural authority. For Giddens, the shift is from a past- to a future-orientation and involves a decline in existential security.23 For Bell, modernism replaces contemplation of external reality and tradition with sensation and immediacy.26 The desire to seek out new and different experiences elevates novelty and diversity into cardinal virtues of the new positive liberalism. To favour tradition over the new, homogeneity over diversity, is to be reactionary. Left-modernism continually throws up new movements such as Surrealism or Postmodernism in its quest for novelty and difference. The shock of the new is accompanied by a cosmopolitan pastiche of borrowings from non-Western cultures, as with the Primitivism of Paul Gauguin. Yet there is a tension between the expressive-individualist and egalitarian strands of left-modernism. Gauguin, for example, who considered himself a cosmopolite defending Tahitian sexual freedom against the buttoned-down West, stands accused by the New Left of cultural appropriation, colonialism, orientalism and patriarchy. The social penetration of left-modernist ideas would take a great leap forward only in the 1960s as television and university education soared. In America, the share of 18- to 24-year-olds in College increased from 15 per cent in 1950 to a third in 1970. Given the large postwar ‘baby-boom' generation, this translated into a phenomenal expansion of universities. The growth of television was even more dramatic: from 9 per cent penetration in American homes in 1950 to 93 per cent by 1965.41 The New York, Hollywood and campus-based nodes in this network allowed liberal sensibilities to spread from a small coterie of aficionados to a wider public. Rising affluence may also have played a part in creating a social atmosphere more conducive to liberalism. All told, these ingredients facilitated a marked liberal shift across a wide range of attitudes measured in social surveys from the mid-1960s: gender roles, racial equality, sexual mores and religion – with the effects most apparent in the postwar Baby Boom generation.42 Since so much of the debate around the boundaries of the permissible revolves around racism, we need a rigorous – rather than political – definition of the concept. It's very important to specify clearly, using analytic political theory and precise terminology, why certain utterances or actions are racist. Only in this manner can we defend a racist taboo. I define racism as (a) antipathy to racial or pan-ethnic outgroups, defined as communities of birth; (b) the quest for race purity; or (c) racial discrimination which results in a violation of citizens' right to equal treatment before the law. The problem is that left-modernism has established racial inequality as an outrage rather than one dimension – and not generally the most important – of the problem of inequality. If racial inequality is one facet of inequality, it should be considered alongside other aspects such as income, health, weight or age. To focus the lion's share of attention on race and gender disparities entrenches ‘inequality privilege', wherein those who suffer from low-visibility disadvantages are treated less fairly than those who fit totemic left-modernist categories. A white male who is short, disabled, poor and unattractive will understandably resent the fact his disadvantage is downplayed while he is pilloried for his privilege. In effect, the 2010s represent a renewed period of left-modernist innovation, incubated by near-universal left–liberal hegemony among non-STEM faculty and administrators. Most academics are moderate liberals rather than radical leftists, but in the absence of conservative or libertarian voices willing to stand against left-modernist excess, liberal saturation reduced resistance to the japes of extremist students and professors. Social media and progressive online news acted as a vector, carrying the new left-modernist awakening off-campus much more effectively than was true during the first wave of political correctness of the late 1980s and 1990s. Angela Nagle finds that leftist radicalism emerged first, attracting a far-right response. One of the first to trace the emergence of this polarizing dynamic, she shows how, in left-modernist online chat groups, those who stake outlandish claims about white male oppression win moral and social plaudits. These in turn are lampooned by the alt-right, who leverage left-modernist excesses to legitimate blatant racism and sexism. This begins a cycle of polarizing rhetorical confrontation. Alt-right message boards adopt a playful countercultural style, emphasizing their rebellion against a stifling, puritanical-left establishment.11 Whereas bohemians like the Young Intellectuals of the 1910s and 1920s lauded African-American jazz and immigrant conviviality as a riposte to an uptight Prohibitionist Anglo-Protestant culture, the alt-right champions white maleness as a liberation from the strictures of the puritanical left. Hamid argues that being attached to an ethnic group and looking out for its interests is qualitatively different from hating or fearing outgroups. This is a distinction social psychologists recognize, between love for one's group and hatred of the other. As Marilyn Brewer writes in one of the most highly cited articles on prejudice: The prevailing approach to the study of ethnocentrism, ingroup bias, and prejudice presumes that ingroup love and outgroup hate are reciprocally related. Findings from both cross-cultural research and laboratory experiments support the alternative view that ingroup identification is independent of negative attitudes toward outgroups.54 If politics in the West is ever to return to normal rather than becoming even more polarized, white interests will need to be discussed. I realize this is very controversial for left-modernists. Yet not only is white group self-interest legitimate, but I maintain that in an era of unprecedented white demographic decline it is absolutely vital for it to have a democratic outlet. Marginalizing race puritanism is important, but muzzling relaxed versions of white identity sublimates it in a host of negative ways. For example, when whites are concerned about their decline but can't express it, they may mask their concern as worry about the nation-state. It's more politically correct to worry about Islam's challenge to liberalism and East European ‘cheap labour' in Britain than it is to say you are attached to being a white Brit and fear cultural loss. This means left-modernism has placed us in a situation where expressing racism is more acceptable than articulating racial self-interest. David Willetts, Minister of Education in David Cameron's Conservative government: The basis on which you can extract large sums of money in tax and pay it out in benefits is that most people think the recipients are people like themselves, facing difficulties which they themselves could face. If values become more diverse, if lifestyles become more differentiated, then it becomes more difficult to sustain the legitimacy of a universal risk-pooling welfare state. People ask, ‘Why should I pay for them when they are doing things I wouldn't do?' This is America versus Sweden. You can have a Swedish welfare state provided that you are a homogeneous society with intensely shared values. In the US you have a very diverse, individualistic society where people feel fewer obligations to fellow citizens. Progressives want diversity but they thereby undermine part of the moral consensus on which a large welfare state rests.62 trying to reconstruct our racial categories from above through politics may be as difficult as trying to get people to unlearn the primary colours. This doesn't mean categories can't evolve, but it suggests the process is complex, evolutionary and bottom-up. As the median racial type changes, the boundaries of whiteness may expand because people judge categories based on the average type they encounter. Hispanics, like the Italians before them, may become part of the ethnic majority in the not-too-distant future. Many white Americans currently view those with Spanish surnames or Hispanic features as outsiders. A majority of Hispanics see themselves as white, but only 6 per cent of Hispanics who identify as white say they are accepted as such by American society. Even among those with just one Latino grandparent, 58 per cent identify as Hispanic.43 Yet this may change with increased intermarriage, cultural assimilation and the arrival of more culturally distant groups. Already, lighter-skinned Hispanics are more likely to vote Republican or live in the same neighbourhoods as whites.44 As group lines are blurred by intermarriage, ethnic boundaries may shift: Ramirez may be considered an Anglo-American on a par with De Niro. Hispanic surnames are unlikely to be ‘counter-entropic' barriers to assimilation. This assimilation process is a major reason why the centre-left writer John Judis revised his thesis that America's changing demographics will automatically produce Democratic victories in the future.45 When the criteria for defining who is in or out of the majority change, whole chunks of the population who are not of mixed origin – like the fully Irish John F. Kennedy – suddenly become part of the ethnic majority. The analogy would be if fully Hispanic or Asian Americans came to be viewed as white. I deem this unlikely, given the proximity to Mexico and the established nature of the racial categories noted by Richard Dawkins. What seems more likely is that the high rate of intermarriage between Latinos and whites, as well as the rising share of native English-speakers, Protestants or seculars among them, may expand the boundaries of whiteness to include those of mixed parentage. That is, those with some European background who are culturally assimilated and have Anglo first names – but who have Spanish surnames or a Hispanic appearance – may be accepted as white.

The Radiate Wellness Podcast welcomes back return guest Maggy Whitehouse, an independent sacramental minister, a teacher of Kabbalah in the Toledano Tradition, the author of eighteen books on spirituality, Kabbalah, prosperity consciousness, and Bible metaphysics—both factual and fiction—and a professional stand-up comedian. In this episode, Christi and Maggy discuss her latest book, Tales of the Blue Panda, an offbeat tale of humor, murder, demons and a witch reminiscent of Douglas Adams. Maggy has worked in newspapers, radio, including BBC World Service, and as a television documentaries presenter and producer. She runs a twice-monthly online Kabbalah group. Maggy is an expert on using Judaeo-Christian mysticism to heal the wounds within religion and on the lives of women in Biblical times, including Mary Magdalene and the Old Testament Matriarchs and Heroines. Maggy has taught workshops across the UK, USA and Europe since 1993. Her comedy career began in 2014 at the age of 56 and she was a finalist in the 2016 Bath Comedy Awards and the 2015 Funny Women Awards. Both Maggy’s mother and her Bishop think she should get a proper job. You can find Maggy at MaggyWhitehouse.com and on her podcast, Wise Women: The Vicar and the Witch on PodBean. You can find Radiate Wellness at radiatewellnesscommunity.com. “Like” us on Facebook as Radiate Wellness, LLC, and follow us on Twitter @RadiateKC.

The first Christmas, the real meaning of Christmas, and what the true first Gift was. A little on how the Judaeo-Christian philosophy influenced America's Founders. How fear is being used to control us, especially with regards to COVID-19. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/jp-mac/message Support this podcast: https://anchor.fm/jp-mac/support

In recent weeks I've been trying to show various ways by which, and why, I think both our own liberal, democratic European and North American culture in general — and its liberal religious, Judaeo-Christian traditions such as the Unitarian one to which I belong — can confidently reconnect with its two major religious and philosophical fountainheads, namely, the human Jesus and Socrates and can do this without recourse to traditional Christian or Platonic beliefs. The full text of this podcast can be found at the following link:https://andrewjbrown.blogspot.com/2020/10/the-subtle-deer-meets-jesus-socrates.htmlPlease feel to post any comments you have about this episode there.Music, "New Heaven", written by Andrew J. Brown and played by Chris Ingham (piano), Paul Higgs (trumpet), Russ Morgan (drums) and Andrew J. Brown (double bass)I thoroughly recommend listers to get hold of Jane Hirschfield's wonderful collection of poems called Come, Thief (Knopf, 2011) in which The Subtle Deer appears.If you would like to join a conversation about this podcast then please note our next Wednesday Evening Zoom meeting will take place on 4th November at 19.30 GMT. Here's the timetable and link:19.15-19.30: Arrivals/login19.30 - approx. 20.00: Streaming of this edition of "Making Footprints Not Blueprints"20.00 - 21.00: Questions to, and conversations with, Andrew James Brown moderated by Courtney Whalen Van de Weyer21:00: Event ends Those of you who have already listened to the podcast and who only wish to join in the conversation are invited to login to the meeting at about 19.50.Topic: Cambridge Unitarian Church Wednesday Evening ConversationTime: Nov 4, 2020 19:00 LondonJoin Zoom Meetinghttps://us02web.zoom.us/j/86872616081?pwd=T1pqZ2dzS2hCL3E5UUtnWDRmN3UvUT09Meeting ID: 868 7261 6081Passcode: 827730One tap mobile+13017158592,,86872616081#,,,,,,0#,,827730# US (Germantown)+13126266799,,86872616081#,,,,,,0#,,827730# US (Chicago)Dial by your location        +1 301 715 8592 US (Germantown)        +1 312 626 6799 US (Chicago)        +1 346 248 7799 US (Houston)        +1 669 900 6833 US (San Jose)        +1 929 436 2866 US (New York)        +1 253 215 8782 US (Tacoma)        +44 203 901 7895 United Kingdom        +44 131 460 1196 United Kingdom        +44 203 051 2874 United Kingdom        +44 203 481 5237 United Kingdom        +44 203 481 5240 United KingdomMeeting ID: 868 7261 6081Passcode: 827730Find your local number: https://us02web.zoom.us/u/kclwNC5J1h

Dignity is a fundamental aspect of our lives, yet one we rarely pause to consider; our understandings of dignity, on individual, collective and philosophical perspectives, shape how we think, act and relate to others. Human Dignity in the Judaeo-Christian Tradition: Catholic, Orthodox, Anglican and Protestant Perspectives (Bloomsbury Academic) offers an historical survey of how dignity has been understood and explores the concept in the Judaeo-Christian tradition. World-renowned contributors examine the roots of human dignity in classical Greece and Rome and the Scriptures, as well as in the work of theologians, such as St Thomas Aquinas and St John Paul II. Further chapters consider dignity within Renaissance art and sacred music. The volume shows that dignity is also a contemporary issue by analysing situations where the traditional understanding has been challenged by philosophical and policy developments. To this end, further essays look at the role of dignity in discussions about transhumanism, religious freedom, robotics and medicine. Grounded in the principal Christian traditions of Catholicism, Orthodoxy, Anglicanism, and Protestantism, this book offers an interdisciplinary and cross-period approach to a timely topic. It validates the notion of human dignity and offers an introduction to the field, while also challenging it. John Loughlin is a Fellow at Blackfriars Hall, University of Oxford, UK and Emeritus Fellow of St Edmund's College, University of Cambridge, UK. Dr. Yakir Englander is the National Director of Leadership programs at the Israeli-American Council. He also teaches at the AJR. He is a Fulbright scholar and was a visiting professor of Religion at Northwestern University, the Shalom Hartman Institute and Harvard Divinity School. His books are Sexuality and the Body in New Religious Zionist Discourse (English/Hebrew and The Male Body in Jewish Lithuanian Ultra-Orthodoxy (Hebrew). He can be reached at: Yakir1212englander@gmail.com   Learn more about your ad choices. Visit megaphone.fm/adchoices

Dignity is a fundamental aspect of our lives, yet one we rarely pause to consider; our understandings of dignity, on individual, collective and philosophical perspectives, shape how we think, act and relate to others. Human Dignity in the Judaeo-Christian Tradition: Catholic, Orthodox, Anglican and Protestant Perspectives (Bloomsbury Academic) offers an historical survey of how dignity has been understood and explores the concept in the Judaeo-Christian tradition. World-renowned contributors examine the roots of human dignity in classical Greece and Rome and the Scriptures, as well as in the work of theologians, such as St Thomas Aquinas and St John Paul II. Further chapters consider dignity within Renaissance art and sacred music. The volume shows that dignity is also a contemporary issue by analysing situations where the traditional understanding has been challenged by philosophical and policy developments. To this end, further essays look at the role of dignity in discussions about transhumanism, religious freedom, robotics and medicine. Grounded in the principal Christian traditions of Catholicism, Orthodoxy, Anglicanism, and Protestantism, this book offers an interdisciplinary and cross-period approach to a timely topic. It validates the notion of human dignity and offers an introduction to the field, while also challenging it. John Loughlin is a Fellow at Blackfriars Hall, University of Oxford, UK and Emeritus Fellow of St Edmund's College, University of Cambridge, UK. Dr. Yakir Englander is the National Director of Leadership programs at the Israeli-American Council. He also teaches at the AJR. He is a Fulbright scholar and was a visiting professor of Religion at Northwestern University, the Shalom Hartman Institute and Harvard Divinity School. His books are Sexuality and the Body in New Religious Zionist Discourse (English/Hebrew and The Male Body in Jewish Lithuanian Ultra-Orthodoxy (Hebrew). He can be reached at: Yakir1212englander@gmail.com   Learn more about your ad choices. Visit megaphone.fm/adchoices

Dignity is a fundamental aspect of our lives, yet one we rarely pause to consider; our understandings of dignity, on individual, collective and philosophical perspectives, shape how we think, act and relate to others. Human Dignity in the Judaeo-Christian Tradition: Catholic, Orthodox, Anglican and Protestant Perspectives (Bloomsbury Academic) offers an historical survey of how dignity has been understood and explores the concept in the Judaeo-Christian tradition. World-renowned contributors examine the roots of human dignity in classical Greece and Rome and the Scriptures, as well as in the work of theologians, such as St Thomas Aquinas and St John Paul II. Further chapters consider dignity within Renaissance art and sacred music. The volume shows that dignity is also a contemporary issue by analysing situations where the traditional understanding has been challenged by philosophical and policy developments. To this end, further essays look at the role of dignity in discussions about transhumanism, religious freedom, robotics and medicine. Grounded in the principal Christian traditions of Catholicism, Orthodoxy, Anglicanism, and Protestantism, this book offers an interdisciplinary and cross-period approach to a timely topic. It validates the notion of human dignity and offers an introduction to the field, while also challenging it. John Loughlin is a Fellow at Blackfriars Hall, University of Oxford, UK and Emeritus Fellow of St Edmund's College, University of Cambridge, UK. Dr. Yakir Englander is the National Director of Leadership programs at the Israeli-American Council. He also teaches at the AJR. He is a Fulbright scholar and was a visiting professor of Religion at Northwestern University, the Shalom Hartman Institute and Harvard Divinity School. His books are Sexuality and the Body in New Religious Zionist Discourse (English/Hebrew and The Male Body in Jewish Lithuanian Ultra-Orthodoxy (Hebrew). He can be reached at: Yakir1212englander@gmail.com   Learn more about your ad choices. Visit megaphone.fm/adchoices

Dignity is a fundamental aspect of our lives, yet one we rarely pause to consider; our understandings of dignity, on individual, collective and philosophical perspectives, shape how we think, act and relate to others. Human Dignity in the Judaeo-Christian Tradition: Catholic, Orthodox, Anglican and Protestant Perspectives (Bloomsbury Academic) offers an historical survey of how dignity has been understood and explores the concept in the Judaeo-Christian tradition. World-renowned contributors examine the roots of human dignity in classical Greece and Rome and the Scriptures, as well as in the work of theologians, such as St Thomas Aquinas and St John Paul II. Further chapters consider dignity within Renaissance art and sacred music. The volume shows that dignity is also a contemporary issue by analysing situations where the traditional understanding has been challenged by philosophical and policy developments. To this end, further essays look at the role of dignity in discussions about transhumanism, religious freedom, robotics and medicine. Grounded in the principal Christian traditions of Catholicism, Orthodoxy, Anglicanism, and Protestantism, this book offers an interdisciplinary and cross-period approach to a timely topic. It validates the notion of human dignity and offers an introduction to the field, while also challenging it. John Loughlin is a Fellow at Blackfriars Hall, University of Oxford, UK and Emeritus Fellow of St Edmund's College, University of Cambridge, UK. Dr. Yakir Englander is the National Director of Leadership programs at the Israeli-American Council. He also teaches at the AJR. He is a Fulbright scholar and was a visiting professor of Religion at Northwestern University, the Shalom Hartman Institute and Harvard Divinity School. His books are Sexuality and the Body in New Religious Zionist Discourse (English/Hebrew and The Male Body in Jewish Lithuanian Ultra-Orthodoxy (Hebrew). He can be reached at: Yakir1212englander@gmail.com   Learn more about your ad choices. Visit megaphone.fm/adchoices

Dignity is a fundamental aspect of our lives, yet one we rarely pause to consider; our understandings of dignity, on individual, collective and philosophical perspectives, shape how we think, act and relate to others. Human Dignity in the Judaeo-Christian Tradition: Catholic, Orthodox, Anglican and Protestant Perspectives (Bloomsbury Academic) offers an historical survey of how dignity has been understood and explores the concept in the Judaeo-Christian tradition. World-renowned contributors examine the roots of human dignity in classical Greece and Rome and the Scriptures, as well as in the work of theologians, such as St Thomas Aquinas and St John Paul II. Further chapters consider dignity within Renaissance art and sacred music. The volume shows that dignity is also a contemporary issue by analysing situations where the traditional understanding has been challenged by philosophical and policy developments. To this end, further essays look at the role of dignity in discussions about transhumanism, religious freedom, robotics and medicine. Grounded in the principal Christian traditions of Catholicism, Orthodoxy, Anglicanism, and Protestantism, this book offers an interdisciplinary and cross-period approach to a timely topic. It validates the notion of human dignity and offers an introduction to the field, while also challenging it. John Loughlin is a Fellow at Blackfriars Hall, University of Oxford, UK and Emeritus Fellow of St Edmund's College, University of Cambridge, UK. Dr. Yakir Englander is the National Director of Leadership programs at the Israeli-American Council. He also teaches at the AJR. He is a Fulbright scholar and was a visiting professor of Religion at Northwestern University, the Shalom Hartman Institute and Harvard Divinity School. His books are Sexuality and the Body in New Religious Zionist Discourse (English/Hebrew and The Male Body in Jewish Lithuanian Ultra-Orthodoxy (Hebrew). He can be reached at: Yakir1212englander@gmail.com   Learn more about your ad choices. Visit megaphone.fm/adchoices

Dignity is a fundamental aspect of our lives, yet one we rarely pause to consider; our understandings of dignity, on individual, collective and philosophical perspectives, shape how we think, act and relate to others. Human Dignity in the Judaeo-Christian Tradition: Catholic, Orthodox, Anglican and Protestant Perspectives (Bloomsbury Academic) offers an historical survey of how dignity has been understood and explores the concept in the Judaeo-Christian tradition. World-renowned contributors examine the roots of human dignity in classical Greece and Rome and the Scriptures, as well as in the work of theologians, such as St Thomas Aquinas and St John Paul II. Further chapters consider dignity within Renaissance art and sacred music. The volume shows that dignity is also a contemporary issue by analysing situations where the traditional understanding has been challenged by philosophical and policy developments. To this end, further essays look at the role of dignity in discussions about transhumanism, religious freedom, robotics and medicine. Grounded in the principal Christian traditions of Catholicism, Orthodoxy, Anglicanism, and Protestantism, this book offers an interdisciplinary and cross-period approach to a timely topic. It validates the notion of human dignity and offers an introduction to the field, while also challenging it. John Loughlin is a Fellow at Blackfriars Hall, University of Oxford, UK and Emeritus Fellow of St Edmund's College, University of Cambridge, UK. Dr. Yakir Englander is the National Director of Leadership programs at the Israeli-American Council. He also teaches at the AJR. He is a Fulbright scholar and was a visiting professor of Religion at Northwestern University, the Shalom Hartman Institute and Harvard Divinity School. His books are Sexuality and the Body in New Religious Zionist Discourse (English/Hebrew and The Male Body in Jewish Lithuanian Ultra-Orthodoxy (Hebrew). He can be reached at: Yakir1212englander@gmail.com   Learn more about your ad choices. Visit megaphone.fm/adchoices

Maggy Whitehouse is an independent sacramental minister, a teacher of Kabbalah in the Toledano Tradition, the author of eighteen books on spirituality, Kabbalah, prosperity consciousness, and Bible metaphysics—both factual and fiction—and a professional stand-up comedian. She blends mysticism, humor, and inspiration in all her talks and workshops. Maggy has worked in newspapers, radio, including BBC World Service, and as a television documentaries presenter and producer. She runs a twice-monthly online Kabbalah group. Maggy is an expert on using Judaeo-Christian mysticism to heal the wounds within religion and on the lives of women in Biblical times including Mary Magdalene and the Old Testament Matriarchs and Heroines. Maggy has taught workshops across the UK, USA and Europe since 1993. Her comedy career began in 2014 at the age of 56 and she was a finalist in the 2016 Bath Comedy Awards and the 2015 Funny Women Awards. Both Maggy’s mother and her Bishop think she should get a proper job. You can find Maggy at MaggyWhitehouse.com and on her podcast, Wise Women: The Vicar and the Witch on PodBean. You can find Radiate Wellness at radiatewellnesscommunity.com. “Like” us on Facebook as Radiate Wellness, LLC, and follow us on Twitter @RadiateKC.

Ethical, responsible, empathetic children can be raised without being shamed as a sinner, threatened to a sentence in Hell, or praying to God, as is believed by most Judaeo-Christian families in the US. Instead, I believe children are born with an internal compass and inherently know right from wrong. In what other aspects of life does it make sense to follow a book written thousands of years ago? Original Music by Spybaby at www.spybabyband.com More at www.faconfessions.com and on IG @fa_confessions

British prime minister Margaret Thatcher in a speech given in 1988 said: We are a nation whose ideals were founded on the Bible. Also it is quite impossible to understand our literature without grasping this fact. That is the strong practical case for ensuring that children at school are given adequate instruction in the part which the Judaeo-Christian tradition has played in moulding our laws, manners and institutions.[1] [1] Vishal Mangalwadi in The Book That Made Your World, (Nashville: Thomas Nelson, 2011) Visit us at www.firstcause.org --- Support this podcast: https://anchor.fm/reveration/support

One of the top Nazi officials was Heinrich Himmler, the man in charge of the dreaded SS, and Himmler was known to engage in the occult. He followed the paganism of pre-Christian Germany, something that was strongly associated with the German nationalism of the Nazi regime, and actively involved with black magic. He tried to practice necromancy, the magical art of raising people from the dead, and frequently held seances to try to contact the dead. The center of his occultic life was a place called Wewelsburg Castle, in the black forests of northern Germany. Here, he and many other Nazi officials engaged in their occultic practices. Himmler wanted SS recruits to think and live as their ancestors had. So, on July 1, 1935, Himmler founded a new SS research institute to reconstruct all aspects of primeval German culture. Officially, the organization was known as the “Deutsche Ahnenerbe” Studiengesellschaft für Geistesurgeschichte—meaning “German Ancestral Heritage” Society for the Study of the History of Primeval Ideas. But most soon began calling it the “Ahnenerbe.” They had the strange purpose of finding “evidence” that linked German ancestry to the Aryan master race, who were believed to have come from long-lost advanced civilizations. Ahnenerbe research included everything from archaeological expeditions, to witchcraft, to psychic research, and macabre human experiments. Himmler, who despised the Judaeo-Christian religion, hoped to obtain pagan incantations and rituals to be used as part of his planned pagan religion. Later he set up the SS Witches Division which investigated the persecution of pagan wise women at the hands of Jews and Catholics. A team of seventeen SS officers worked secretly for a unit called the ‘Special Assignment H' unit (H for Haxen, or ‘witches'), carrying out a project that was ordered directly by Reichsfuhrer Heinrich Himmler, and overseen by SS officer Rudolf Levin. The SS Witches Division was set up to try to find evidence that witches had existed and had been hunted to death by the Jews in a twisted attempt to justify the Nazi hatred of Jewish people These are just a couple of Henirich Himmler's many occult and paranormal interests. He was obsessed with re-writing German history and making it something more akin to his own liking. Was Himmler crazy, or worse - did he want to turn himself into a living god?

In this episode we piggy back on last weeks episode on myth and help the Almost Awakened listener deconstruct one of our Judaeo/Christian myths… namely the Adam & Eve story around the Fall. We talk about what Adam and Eve could represent and more importantly what the fruit from the tree of knowledge of good […] The post Almost Awakened: 045: Adam & Eve And Conscious Altering Tools appeared first on Mormon Discussions Podcasts - Full Lineup.

This episode explores the different Christian approaches to the Problem of Death, and argues that the core architectural structure of Christianity was (ultimately) disrupted when the Platonic concept of a “non-physical soul” was introduced into its conceptual framework. This episode also compares and contrasts the traditional Judaeo-Christian approach to the Problem of Death (namely, the concept of Physical Resurrection) with the Platonic “non-physical” Christian approach to the Problem of Death (which was only introduced —much later— into Christianity through the so-called “Roman Christian Commentary Texts”, or long after the Christian Bible had already been finalized). In addition, this episode also presents an accessible overview of the history of Christianity, and explains its conceptual origins, as well as its theological relationship to Judaism.  

The founding of Israel in 1948 has become a major, theological focal point for millions of American evangelical Christians. In 2001 We Hold These Truths founder, Chuck Carlson, had an ongoing dialog with a “Judaeo-Christian” (who would now be called a “Christian Zionist”) named Sherry that resulted in a six-part series that can be read at “Sherry’s War: A Second Look“. Chuck and Craig Hanson discuss what made Sherry believe that the modern state of Israel is a fulfillment of biblical prophecy and think the way she did. The analysis in this video presentation is carried up to the current state of Christian Zionism.

Herein we discuss one of the greatest paradigm shifts that's ever occurred in the Judaeo-Christian tradition--dualism--and how the giants from last episode had a hand in that.

In this episode, Dr. Maag sits down with Hyun-Ah Kim, our 2019 Meeter Family Fellowship recipient. Dr. Kim is a postdoctoral fellow at the Theological University in Kampen, in the Netherlands. Her work focuses on the history and theology of music in the Judaeo-Christian tradition, and particularly in Reformed churches.

The Church in Australia is sharing the burden of Holy Spirit for this nation, and this week freedom of religion will be discussed at a leadership level in politics BEING YOUR SPIRITUAL SELF1Samuel 17:28 When it was finally realized what David meant, someone told King Saul, and the king sent for him."Don't worry about a thing,"David told him."I'll take care of this Philistine!""Don't be ridiculous!"Saul replied."How can a kid like you fight with a man like him? You are only a boy, and he has been in the army since he was a boy!"But David persisted."When I am taking care of my father's sheep,"he said,"and a lion or a bear comes and grabs a lamb from the flock, I go after it with a club and take the lamb from its mouth. If it turns on me, I catch it by the jaw and club it to death. I have done this to both lions and bears, and I'll do it to this heathen Philistine too, for he has defied the armies of the living God! The Lord who saved me from the claws and teeth of the lion and the bear will save me from this Philistine!"Saul finally consented,"All right, go ahead,"he said,"and may the Lord be with you!"Then Saul gave David his own armor--a bronze helmet and a coat of mail. David put it on, strapped the sword over it, and took a step or two to see what it was like, for he had never worn such things before."I can hardly move!"he exclaimed, and took them off again. Then he picked up five smooth stones from a stream and put them in his shepherd's bag and, armed only with his shepherd's staff and sling, started across to Goliath. Goliath walked out toward David with his shield-bearer ahead of him, sneering in contempt at this nice little red-cheeked boy!"Am I a dog,"he roared at David,"that you come at me with a stick?"And he cursed David by the names of his gods. "Come over here and I'll give your flesh to the birds and wild animals,"Goliath yelled.David replied,"You come to me with a sword and a spear, but I come to you in the name of the Lord of the armies of heaven and of Israel--the very God whom you have defied. Today the Lord will conquer you, and I will kill you and cut off your head; and then I will give the dead bodies of your men to the birds and wild animals, and the whole world will know that there is a God in Israel! And Israel will learn that the Lord does not depend on weapons to fulfill his plans--he works without regard to human means or methods! He will give you to us!" Spiritual warfare is now a powerful cooperation with the burden of the Holy Spirit. Holy Spirit gives us a love for the truth and a contentment in God’s material provisionPROVERBS 30:7 O God, I beg two favors from you; let me have them before I die. First, help me never to tell a lie. Second, give me neither poverty nor riches; Give me just enough to satisfy my needs. For if I grow rich, I may deny you and say, “Who is the Lord?” and if I am too poor, I may steal and thus insult God’s holy name.   Holy Spirit speaks to each one of us to give wisdom in our particular situations1John 2:26 These things I have written to you concerning those who try to deceive you. But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him. BEING PART OF THE CHOICE OF THE HOLY SPIRIT IN THE EARTHThere are many different gifts and ways to serve and bless and heal and encourage one another. This the Holy Spirit at work AS HE CHOOSES. 1Corinthians 12:11 But one and the same Spirit works all these things, distributing to each one individually as He wills.We are part of that choice because of how we were created in eternity. These unique abilities get purified as God helps to move the motive and heart and thinking for the doing to be in rest and grace. We are part of that choice of Holy Spirit also as we see the Body of Christ in the multitude of denominations and different emphases of doctrine and structures. Are Political parties going to be shouting at each other or as quiet Australians standing for The Christian heritage of Western society. Totalitarian Government aims to deculture the Western Social heritage and re-educate according to a new definition of Social Justice based on a new morality of enforced political correctness.(see The Benedict Option – Rod Dreher) The key to ‘Being part of the choice of Holy Spirit’ is not just matter of personal social preference but of a personal conviction for true freedom within the broad consensus of our Judaeo Christian heritage as a Western Nation under the Holy Spirit. Ephesians 4:1-7 I urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. However, he has given each one of us a special gift through the grace of Christ.)I can see why we ended up with the RC church and I can see why we had to have reformations and I can see whey we have 33,000 denominations and somewhere there, there is us with one another other in the love of God sharing the heart of the Holy Spirit for our nation.                              

In the book of Genesis - the great story of beginnings in the Judaeo-Christian stream - creation is described as beginning in the sound of something spoken. 'Then God said...' and 'And God said...' are repeated refrains. This series of prayer exercises, written by Ian Adams, CMS mission spirituality adviser, explores the gift of sound in prayer, and our participation in this gift now through the hearing and making of sound.

In the first of an occasional series of long-form interviews, Marcus Stead meets writer Karen Harradine, where they discuss the issues raised in an article she wrote for the Conservative Woman website, in which she called for the creation of a Christian equivalent of the International Holocaust Remembrance Alliance, and explains that Christians are the most persecuted group in the world today, especially in the Middle East and parts of Africa. A wide range of related subjects are debated during the hour-long interview, including the wilful decline of the United Kingdom’s Judaeo-Christian heritage, and the dangers of ‘identity politics’, narcissism, and fashionable virtue-signalling. The discussion turns to the Orwellian control of language and how accusations of ‘hate speech’ are a serious threat to freedom of expression, and of how the brainwashing of innocent children on transgenderism is nothing more than child abuse which will have serious repercussions in years to come. On Brexit, they discuss the difficulties Leave supporting students face on university campuses, and ask whether British universities are places for rigorous debate and an exchange of ideas, or whether they are indoctrinating young people. In the latter part of the podcast, the discussion turns to the Israel, Palestine, antisemitism and whether Christian organisations are harming followers of their own faith by backing Palestinian militants and organisations with links to terror. The discussion concludes with Karen’s thoughts on how to tackle Islamic extremism and the importance of creating a single, united British identity.

America is in love with Socialism, but why? The economy is good, jobs are plentiful, most have more than enough. Has our Judaeo Christian nation soured on traditional religion and replaced it with the church of the socialist conscience? Strong discusses.

America is in love with Socialism, but why? The economy is good, jobs are plentiful, most have more than enough. Has our Judaeo Christian nation soured on traditional religion and replaced it with the church of the socialist conscience? Strong discusses.

Conservatism, Christianity, Constitution 09/10/18 Show Vol. 5--#147We open the week with the divisions of country coming into focus in light of the Times Op-Ed and Obama's speech. Our founding fathers were of Judaeo-Christian ideals but were careful not to make our society all about them.*Subverting the Presidency*What is Conservatism? *Judaeo-Christian Values*Evil and Good and Politics*One Last Word: 9/11 TomorrowToday’s Bumpers:Even Better than the Real Thing- U2https://www.youtube.com/watch?v=lHKMoLY5ueYRed Hill Mining Town- U2https://www.youtube.com/watch?v=ytRekLUX3GEEve of Destruction- Barry McGuirehttps://www.youtube.com/watch?v=qfZVu0alU0IPaint it Black- Rolling Stoneshttps://www.youtube.com/watch?v=O4irXQhgMqgStreet Fighting Man- Rolling Stoneshttps://www.youtube.com/watch?v=qUO8ScYVeDoWay Down We Go- Kaleohttps://www.youtube.com/watch?v=0-7IHOXkiV8Closing Theme- Batman Dark Knight Rises 2012 House Remix feat. Hanz ZimmerIt can be found at http://www.hulkshare.com/praktikos/dark-nights-riseMore at: http://www.hulkshare.com/praktikosThe money pledged thru Patreon.com will go toward show costs such as advertising, server time, and broadcasting equipment. If we can get enough listeners we will expand the show to two hours and hire additional staffAll bumper music and sound clips are not owned by the show, are either under Creative Commons Attribution Licensing, is for commentary and educational purposes, of de minimus effect, and not for monetary gain.No copyright is claimed in any use of such materials and to the extent that material may appear to be infringed, I assert that such alleged infringement is permissible under fair use principles in U.S. copyright laws. If you believe material has been used in an unauthorized manner, please contact the poster.

Why do we work? According to Judaeo-Christian tradition, work is the result of a divine curse—and for many people in today's labour market that comes as no surprise. And as more and more jobs become automated, fewer and fewer people will have them. An ideal future is a 'post-work' world where everybody has access to a universal basic income—but maybe there's an even better way.

The Qur'an's original addressees must have been familiar with earlier Jewish and Christian traditions, which the Qur'an claims both to "confirm" and to "clarify". Narratives about Abraham and the death of Pharaoh serve to exemplify what this means.

Stem cells are an early development form of cells with the potential to turn into any part of the human system. They are used medically for regenerative therapy to treat many conditions. However stem cells have traditionally been harvested from early-stage embryos causing concerns for those who believe life begins at conception. Fuz Rana a scientist with Reasons To Believe joins Justin to discuss a new technology that allows stem cells to be produced without the need for the destruction of embryos. He debates atheist biologist Robert Stovold who believes that Judaeo-Christian concerns about life should not inhibit research in biotechnology. For Fuz at Unbelievable? 2018: http://www.premier.org.uk/justask  For Reasons To Believe: http://www.reasons.org For Unbelievable? the Conference 2018: http://www.premier.org.uk/justask Get signed copies of Unbelievable? the book and audiobook: www.unbelievablebook.co.uk  Get Unbelievable? the Conference 2017 DVD/CD & Digital Download: http://www.premier.org.uk/shop  For more faith debates visit http://www.premierchristianradio.com/Shows/Saturday/Unbelievable Join the conversation: Facebook and Twitter Get the MP3 Podcast of Unbelievable? Via RSS or Via Itunes    

Acts 4:13-22 Over the last three decades, we are witnessing at an unprecedented rate, the speed and rapidity at which the Judaeo-Christian foundations of the West are been ripped up before our very eyes. Those in the seat of power and governance who have the power to change and effect laws are passing laws that are forcing Christians to have choose between Christ and a law that is at odds with God’s. In the mid-19th century as the British Empire was moving towards its height, Queen Victoria was asked by an African prince, “What is the secret of England’s greatness and Britain’s glory?” Our Queen did not speak of the number of her fleet, nor the strength of her armies. She did not mention her abundance of merchandise, nor of her inexhaustible wealth. Instead, she handed the prince a beautifully bound copy of the Bible and said…”this is the secret of England’s greatness”. Sadly, this is no longer the case as righteousness has made way for ungodliness and iniquity of every filthy kind. This sermon is a great encouragement to the Body of Christ who find themselves in such an hour as this. As the light rains are felt before the storm clouds break, so already, Christians in the Western world are beginning to experience their first taste of persecution in what will be an unleashing of Satan's wrath in the days and years ahead. Be of good cheer dear Brethren, God will give us the wisdom, power and boldness to be witnesses for Jesus Christ by the baptism of the Holy Spirit which He has promised. This is no time to cower, in that hour of testing, we must be found seeking the Lord in prayer!

It's the movie that saved the DCCU! We couldn't wait, and just dropped everything to go see Patty Jenkins' Wonder Woman in theatres! SPOILER! isn't in this, she's in the Bat-family. But Spoilers anyway. Why/how/wherefore shoehorn the Greek Pantheon into a mismatched Judaeo-Christian monotheistic box? How much should the political views of an actor or artist affect your experience of their work? Will we ever have more heavy-hitting female action protagonists than you can count on one hand? Is it possible to do a superhero/war movie in a war with no good guys or bad guys? Are you going to find another stupid movie podcast that compares and contrasts Liberation Feminism with Equality feminism? No, you're not. All this and Ainsley drops some knowledge bombs of Greek history and the mythology surrounding Amazons, while Anthony and Andrew weep at the prospect of eventually having to probably watch Batman v. Superman!

Vicki Squire examines similarities and differences in practices of ‘governing migration through death’ across the US–Mexico (Sonoran) and in the EU–North African (Mediterranean) contexts Border deaths have become an established feature of contemporary migratory politics in both Europe and the US. This article examines similarities and differences in practices of ‘governing migration through death’ across the US–Mexico (Sonoran) and in the EU–North African (Mediterranean) contexts. Instead of taking a conventional comparative analysis of two distinct sites, I draw on critical scholarship in the field of border studies in order to examine biopolitical, thanatopolitical and necropolitical dynamics of bordering that cross contexts. I argue that these operations of power converge in both European and US bordering practices, specifically through a form of biophysical violence that operates directly on the biological functions of migrating bodies. I further suggest that the establishment of this violence represents a crisis of modern humanism, which becomes implicated in the toleration of such violence through processes of denial, displacement, rejection and compensation. By focusing in particular on the ways that the treatment of the dead functions as a means of compensating for (yet not redressing) biophysical violence, I highlight the deficiencies of contemporary practices of identification and burial, and raise questions about the limitations of contestations that emphasise dignity only to perpetuate a hierarchy of ‘worthy’ and ‘unworthy’ lives. In so doing, I conclude by suggesting that contemporary ‘migration crises’ are better understood in terms of the crisis of modern humanism, grounded in Greco-Roman and Judaeo-Christian traditions, which can no longer deny its implication in practices of governing migration through death.

In the introduction to his newly published book, Breaking the Ten Commandments: Discover the Deeper Meaning, Eric Butterworth declared: “The goal of this book is not to herald the Ten Commandments in their literal or crystallized form, but rather to break them down, one by one, to their underlying esoteric meaning. I am confident that you will discover some under­standable spiritual fundamentals that will open new vistas of growth and unfoldment for you.” Discovering Eric Butterworth joins Hooked on Classics as both programs begin an in-depth study of Butterworth's thought-inspiring insights into a Judaeo-Christian teaching that some say is often discussed without being understood.

Tenth episode in the series: What is she guilty of? Wall Street – source of world economic control/globalisation Funded by 'sorcery', i.e. drug production and distribution Attitude towards Israel US will become more anti-Semitic Has moved away from Judaeo-Christian values. Wholesale, government-funded abortion --------------------   With music from:  Máire Brennan (Co. Dublin, Ireland) – 'The Big Rock (instrumental)', (Perfect Time);   Andy Rogers (Coleraine, Co. Derry, Northern Ireland) – 'Lord you are my righteousness', ( The New Celts );   Robin Mark (Belfast, Northern Ireland) – 'Power in the Blood', (Room For Grace).   Produced by Precious Oil Productions Ltd for Kingdom Come Trust