Podcasts about Legalist

Too often, legal departments are on their heels defending litigation and managing unwieldy litigation budgets. Legal departments can generate an ROI for their companies by engaging in affirmative litigation. But who has the budget for that? At 20 years old, Eva Shang figured out how to turn litigation into investment returns and is now running a tech-enabled investment firm focused on litigation funding. Legalist, the company she co-founded with Christian Haigh at Y Combinator, now manages $1.5 billion in alternative investments in litigation funding, bankruptcy, and government receivables. In this episode, Eva, now the firm's CEO, shares how litigation funding works, how Legalist's "truffle sniffer" technology sources litigation cases for her team of in-house attorneys to underwrite and evaluate for investment. Eva shares insights on how to evaluate cases and "pick a winner", how to get litigation counsel to set and stick to a budget, and how her team that a "win" will be collectable at the end of the day. And as a bonus, Eva shares insights of what the CEO wants from their lawyers. Turns out, mitigating risk isn't at the top of the list.

Paul's relationship with Jewish law is notoriously difficult to grasp. In this episode, Dr. Matthew Novenson joins the podcast and proposes a new interpretive framework to make sense of the prolific apostle—Paul saw himself as a Jew, not at the end of Judaism, but at the end of history. Dr. Novenson is a Professor of New Testament at Princeton Theological Seminary and the author of “Paul and Judaism at the End of History.” In this conversation we will examine Paul's views on justification, legalism, and chauvinism, as well as his criticism of Jewish conversion for Gentiles. These perspectives help explain some of the tensions and seeming contradictions in his letters as he addressed communities he believed were on the cusp of a radical transformation to a new era of human history. — Takeaways — ► Paul's view of himself and Judaism: Paul considered himself a Jew and did not see his teachings as a departure from Judaism but rather as a part of its historical progression. ► Paul's imminent eschatology and its implications: Paul's belief in the imminent end of the age and the coming of the new creation heavily influenced his views on the law, justification, and conversion. ► The interpretation of "justification": The concept of justification in Paul's letters is interpreted as a "transfer term" referring to the transfer into the new creation rather than merely a forensic declaration of righteousness. ► Paul's opponents: Contrary to the common assumption that Paul's opponents were Jewish, Dr. Novenson suggests that they were actually Gentile converts advocating for proselyte circumcision. ► Paul's "legalism": Dr. Novenson challenges the traditional view of Paul as being anti-legalistic by pointing out instances in his letters where he sets strict standards and prohibitions, indicating a form of "legalism." — Chapters — (00:00) Introduction to Dr. Matthew Novenson (06:30) Galatians 1:3 – Did Paul abandon Judaism? (11:28) How Imminent Theology Informed Paul's View of Justification (16:57) Paul's Opponents Regarding Circumcision and Conversion (26:29) Legalism: Paul as a Legalist (30:57) Paul's Ethnic Perspective and Chauvinism (38:20) Perspectives that Emerge from a World Steeped in Idolatry (40:37) Romans 10:4 – Paul's View of the Law Based on the End of History (48:52) Imminent Eschatology and Its Implications (58:30) Reception of Paul's Eschatology in Contemporary Scholarship (01:04:56) Methodological Approaches to Jewish Texts in New Testament Studies — Resources — Paul and Judaism at the End of History, by Dr. Matthew Novenson https://www.amazon.com/Paul-Judaism-at-End-History/dp/1316519848 ✡️ Who is Messiah Podcast? ✝️ Messiah Podcast is a production of First Fruits of Zion (FFOZ), a Messianic Jewish education organization dedicated to reconciling disciples of Yeshua with God's prophetic promises to Israel. https://ffoz.org Messiah Podcast is made possible by the generosity of our First Fruits of Zion Friends. FFOZ Friends help advance our mission while gaining access to exclusive Messianic Jewish teachings and resources. If you want to partner with us in spreading the message of the kingdom to all nations, become an FFOZ Friend today. https://ffoz.org/friends Messiah Podcast theme music provided with permission by Joshua Aaron Music “Cover the Sea” Copyright WorshipinIsrael.com songs 2020. All rights reserved.

Was he a Confucian or a Legalist? Regarding one of the most controversial Chinese thinkers.Support the show

In this episode of the Value Perspective, we're joined by Eva Shang, the co-founder and CEO of Legalist, a tech enabled investment firm specialising in litigation assets, based out in San Francisco. Eva started the company after dropping out of Harvard at the age of nineteen and has since built Legalist into a notable player in the alternative credit space. At the time of this recording in October 2024, Legalist was in the process of raising for their fourth fund and their previous funds have shown a strong track record. Legalist focuses on three key areas, litigation finance, government account receivable factoring, and debtor-in-possession credit lines and bankruptcy cases. It's a niche corner of the market and a unique take on deep value investing. In this episode we discuss: what Legalist does and how investors should approach litigation finance as an asset class; the decision making choice behind Eva's decision to leave Harvard and start her own business; the challenges of patent litigation and why it's so different from commercial cases; and finally, how investors evaluate litigation finance, particularly for those who are unfamiliar with the American court system. Enjoy! NEW EPISODES: We release main series episodes every two weeks on Mondays. You can subscribe via Podbean or use this feed URL (https://tvpschroders.podbean.com/feed.xml) in Apple Podcasts, Spotify, Google Podcasts and other podcast players. GET IN TOUCH: send us a tweet: @TheValueTeam  Important information. This podcast is for investment professionals only. Marketing material for Financial Professionals and Professional Clients only.  The material is not intended to provide, and should not be relied on for, accounting, legal or tax advice, or investment recommendations.  Reliance should not be placed on any views or information in the material when taking individual investment and/or strategic decisions.  Past Performance is not a guide to future performance and may not be repeated.  Diversification cannot ensure profits or protect against loss of principal.  The value of investments and the income from them may go down as well as up and investors may not get back the amounts originally invested.  Exchange rate changes may cause the value of investments to fall as well as rise.  Investing in emerging markets and securities with limited liquidity can expose investors to greater risk.  Private assets investments are only available to Qualified Investors, who are sophisticated enough to understand the risk associated with these investments.  This material may contain “forward-looking” information, such as forecasts or projections. Please note that any such information is not a guarantee of any future performance and there is no assurance that any forecast or projection will be realised.  Reliance should not be placed on any views or information in the material when taking individual investment and/or strategic decisions. The views and opinions contained herein are those of the individuals to whom they are attributed and may not necessarily represent views expressed or reflected in other Schroders communications, strategies or funds.  Any reference to regions/ countries/ sectors/ stocks/ securities is for illustrative purposes only and not a recommendation to buy or sell any financial instruments or adopt a specific investment strategy. Any data has been sourced by us and is provided without any warranties of any kind. It should be independently verified before further publication or use. Third party data is owned or licenced by the data provider and may not be reproduced, extracted or used for any other purpose without the data provider's consent. Neither we, nor the data provider, will have any liability in connection with the third party data.  

Isaiah Brian Silver Hope Community Church - Lowertown St. Paul Download Message Slides For more resources or to learn more about Hope Community Church, visit hopecc.com.

Female founders continue to be underrepresented and underfunded. Women only accounted for 13.2 percent of all startups in 2023, according to data from software company Carta. This was down from 15.1 percent in 2022. So, it is safe to say progress has been slow. However, in private markets, there are positive signs that the number of women founding firms and raising capital is increasing, albeit it from a low base. According to Venture Capital Journal, funds in which at least half of the founding partners are women accounted for just over 3 percent of global venture fundraising in 2023, up from 1.9 percent the previous year. We decided to delve into this further, looking at what can be done to ensure the number of female founders continues to increase. Earlier this month, PEI Group revealed its annual Women of Influence in Private Markets list 2024, which this year celebrates 42 inspiring women working in alternatives. For the second episode in this two-part miniseries, we spoke to some of the women featured in the list – each of whom have built businesses from the ground up – to discuss the keys to their success. This episode includes Courtney Russel McCrea, co-founder and managing partner at Recast Capital; Eva Shang, CEO and co-founder at Legalist; and Rayenne Chen, partner at EQT and a founding member of the EQT Exeter team. They offer advice to women looking to start their own business. Catch the first episode of our Women of Influence podcast miniseries, which is all about mentoring, here.

In this next section, Paul wants us to know it's him writing, so he points out the size of the letters he's using. He also wants us to know what a legalist looks like, and he'll give us the clearest picture he has in this letter in verses 12 and 13. Mike and Ken discuss Paul's large writing. They also discuss the elements Paul uses to describe legalists, uniformity, personal safety, and pride in their identity. A listener asks the guys to help with understanding Isaiah 6:10. When is it appropriate and not appropriate to write in large letters? And what would it look like if a church sought unity through uniformity?Passage: Galatians 6:11-13Support the show

We are finally starting to get into the Taika era and the Taika reforms, which would really start the transformation of Yamato into the bureaucratic state of the Nara period.  This episode, we look back at how the Yamato state had been changing up to this point, some of the possible influences and precursors, and then dive into some of the first edicts, largely dealing with sending out governors to the provinces.  These governors, or "kokushi", were originally temporary positions, limited in what they could do.  More info over at https://sengokudaimyo.com/podcast/episode-108  Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 108: The Great Change ……………….. The Kuni no Miyatsuko, hereditary leader of his lands, likely heard the news before they arrived.  Apparently Yamato was sending out an official—a kokushi—who was going to be doing some sort of survey.  Whatever.  Just another person from Yamato's court—what did it matter?  His family had been in charge of the local lands for as long as anyone remembered, and while they might give nominal fealty to the Oho-kimi in Yamato, along with the occasional bit of taxes, paid in rice, what consequence was it to him?  Some might say he was a big fish in a small pond, but it was his pond.  Always had been, and always would be.  Wouldn't it? ……………….. And we are back with our regular chronological podcast, and we are finally going to pick back up on the fall out from the events of 645, the Isshi Incident, when Prince Naka no Oe orchestrated the murder of Soga no Iruka, and later his father, Soga no Emishi, in full view of the court, including his mother, Takara, aka Kougyoku Tennou.  That incident would be the start of Naka no Oe's own rise to power and the reshaping of Yamato from the its longstanding clan based system of government to a new national government of laws and punishments, known generally as the Ritsuryo system.  This episode we'll dive into this new system and the so-called “Taika reforms” that brought it about, the changes it ushered in, and the ripples this sent throughout the entire archipelago.     The term “Taika” itself means “Great Change”, and it isn't clear to me if it was picked because they expected to be making big changes or after the fact, but in the minds of most Japanese historians it is quite accurate. The entire system actually took about a century or so to really come together—we often think of the Ritsuryo system as it was in its final version.  This period, though, is where things kicked off, so we'll be setting the stage and talking about some of the edicts during this period that eventually became the written code of the Ritsuryo system.  This was started by Naka no Oe who, spoiler alert, would eventually reign as sovereign and be known as Tenchi Tennou.  The system he helps put into place would continue to be used and refined even after his death and even after the end of the period covered by the Nihon Shoki. So after some background, we'll get to some of the very first edicts this episode, and then spend more time on them again, in the future. The RitsuryoThe Ritsuryo system was based largely on continental models, with Confucian ideals and the legal code of the Tang dynasty having particular influence.  And as we discuss these changes, which were huge, I'll start with some clarifications and caveats.  This was a system of government based largely on continental models, with Confucian ideals and the legal code of the Tang dynasty having particular influence.  That   One of the first things to emphasize is that said, itthis wasn't exactly an immediate revolution and reformation.  Based on the entries in the Nihon Shoki, some of the work had already  been started long before Naka no Oe came on the scene, largely attributed to the influence of Prince Umayado, aka Shotoku Taishi, and things like the 17 article constitution and rank system, which we discussed back in episode 95.  And even after its initial implementation, there would come various tweaks to the system.  Although there are numerous edicts made in the initial years of what is known as the Taika era, leading this change to often be given the nickname of the “Taika reforms”, the earliest formal administrative codes would come much later, firming up in the 8th century. Another thing to keep in mind as we realize, as we start looking at these changes is that the Yamato courtit didn't necessarily discard the old system, either.  Changes like this take time, and something even if it is implemented for a year or two , it might not stick.  This is one of the reasons that it is important that two of the apparent architects of the new system for these changes were there present through much of its implementation, actively guiding and shaping the process direction that the changes would take.  These two individuals at wereas Prince Naka no Oe and Nakatomi no Kamako, later known in this reign as Kamatari, which is the name I'm going to use from here on out as it is the much more well known in case anyone decides to look up information later. Finally, I would also note that many of these changes were being applied at the level of the elites of society, how they organized power and how they approached governance – but  we should also spare a thought for how this affected the majority of people.  After all, it was the majority of people who were working the fields, cutting the wood, or fishing the seas.  The elites were often otherwise engaged, and whichthat isn't to say that they did nothing.  Often they were coordinating and bringing things together, but that was a smaller part of the overall population.  In these reforms we get to see some rare glimpses into how all of thisit may have affected people beyond just the court elites. To set this up, let's start with a look at what brought us here, and how things changed over time and how they had governed things up until now—or at least as best as we can make out from our various sources.  From there we can take a look at some of the earliest edicts related to the changes evolution in the government, focusing how they focused on consolidating the power and support at the center of the Yamato court and starteding to make more concrete Yamato's control across the rest of the archipelago. We've covered much of the development of complex society in Yamato this in previous episodes:  How Yayoi society came with or at least introduced a form of stratification evident in graves, grave goods, as well as other patterns of lifeways.  Local elites rose up to oversee communities, and eventually extended their influence, creating the various “kuni”, or countries—regional collections of communities that came together under a leadership structure and some shared cultural values.   Some of the earliest stories give us the Hiko-Hime leadership structure, often with a male and female head of state, though sometimes shown as elder and younger co-rulers.  This is backed up by some evidence in the kofun era, as we see large, single-purpose tomb mounds built for what we can only assume are the elite.  Their construction would have required control of a large labor force, indicating a certain amount of their power, and their shape and various burial goods have further suggested, at least to scholars like Kishimoto, that there may have been a division of rulership, at least early on. We've talked about the spread of Yamato style round keyhole shaped kofun through the archipelago and how the popularity of that kofun shape demonstrated Yamato's influence but  in the shape of their kofun, but that didn't necessarily accompany a change in  change the actual dynamics of local government, other than demonstrating Yamato's increased influence.  The next thing we see in the record, I would argue, is the change to a familial based system, or the Bemin-sei.  This is what we've talked about periodically in terms of both the uji, familial groups or clans, and the “be” familial or occupational groups, but here I'll give an overview of the whole practice and what its development means in the sense of changing approaches to organizing and governing a complex society. The Bemin system was a means of further dividing and categorizing people in society, .  It is  rooted in continental concepts of a familial group.  Prior to the 5th century, there isn't a clear indication of familial clans in Yamato, though that doesn't mean people didn't know where they were from.  They still remembered who their ancestors were, and that was important, often tracing back to mythical and legendary individuals who are recorded as gods, or kami.  I suspect, however, that in the smaller communities of the Yayoi period, where you were from was as a good an indicator of your relationships as anything else.  Farming is a pretty sedentary lifestyle, and if you know all of your neighbors there isn't as much need to divide each other up into specific familial groups.  It was more important that I'm from this village or region than I'm from this particular family. And so the oldest stories in the Nihon Shoki and the Kojiki only refer to individuals by their names or by locatives.  Occasionally we will be told that so-and-so was an ancestor of this or that uji, or clan, but it is telling that they don't use the clan name with that person. Surnames do become important, however, in the Bemin system.  But they are only really important for those in the upper tiers of society.  Amongst the farmers and other commoners—the heimin—you often won't find specific surnames, or people will use pure locatives or something similar to refer to a person.  Surnames were for people a little further up the social food chain. From what we can tell, the uji structure likely started with the “-Be” families, trying to set up groups of individuals who were in charge of certain economic activities beyond just farming the land.  The Imbe, the Mononobe, the Abe, the Kuratsukuribe, and the Kusakabe are all examples of family names ending in “-Be”.  Some, like Kuratsukuribe, Inukaibe, and Umakaibe are all fairly straightforward:  These are groups that were set up around particular industries.  Kuratsukuri literally means “saddle-making”, so the Kuratsukuri-be are the saddlemakers.  Inukai and Umakai refer to the ones who kept or raised the dogs and horses. Setting up a familial or clan unit around a certain profession was one way of organizing society so that you had the things that you needed.  Such jobs were often inherited, anyway, passing from father to son, mother to daughter, etc.  So it makes some sense.  And the clan, or uji, structure meant that there was a person or persons at the head of the familial unit who could be responsible for coordinating efforts across different, sometimes dispersed, groups of people. The thing is, there is no indication that the people in these professions were necessarily related to each other prior to this organization, and in many ways the idea that they were a family with a common ancestor was a created fiction.  There may have been some relationship—for instance, weaver groups were often centered on immigrant groups that came over from the continent with knowledge of specific techniques, so there was likely some pre-existing relationship, but they weren't necessarily what we would consider family, related by blood, to one another. Over time these groups became actual clans—children were born into them and remained, unless they specifically were split off into a different uji for some reason.  Some of them dropped the “-Be” part of their name—in some instances it seems this may have created a distinction between the line at the head of the clan vice the other members, but that distinction isn't entirely clear.  Furthermore, members of these clans were not, ultimately, restricted to the hereditary jobs for which the clan had been created.  There are also clans that appear to be more about location, possibly local rulers or magnates.  For example, there are the Munakata and the Miwa, referring to local chiefs or lords of the Munakata and Miwa areas, both important ritual areas. The clans formed another function as well, as each clan had a kabane, which was an early form of social rank.  Some of these ranks appear to have come from titles or positions.  So, for instance, you have the Omi, the Muraji, the Kimi, and the Atahe.  Early on, Muraji appears to be the more prestigious title, with the Ohomuraji being the head of a Muraji level house that was also a key member of the government.  Omi, meaning minister, eventually came to be seen as more prestigious, however.  Meanwhile, both were more presitiousprestigious than the term “Kimi”, although that may have originated as a term for the rulers of the local countries, which makes sense if you consider that the Yamato sovereign was the Oho-kimi, or the Great Kimi, much as the Oho-omi was in charge of an Omi group and the Ohomuraji was in charge of a Muraji level house.  There are also Omi and Muraji households for whom there is no Oho-omi or Oho-muraji ever mentioned, but only members of the Omi and Muraji ranked families were considered for positions at the top of the court hierarchy.  This All of this clan and rank system began to change in the 6th century during the reign of Toyomike Kashikiya Hime, aka Suiko Tenno, with the introduction of the 17 article constitution and new rank system.  While both of these developments are of debatable veracity, since the chroniclers likely made this change seem much more structured than it actually was in practice, —there is probably at least something to the idea that the Yamato court y werewas adopting more continental ideas regarding state governance.  The rank system, in particular, was a step towards recognizing individuals above simply their inherited social position.  While kabane rank was applied to an entire uji, the new rank was applied to individuals alone, meaning that an individual could be recognized without necessarily rewarding every other person holding their same surname.  At the same time, more and more books were coming in from the continent.  Some of these were focused on the new Buddhist religion, but there were also other works, based on a variety of subjects and introducing the Yamato court to some of the philosophical ideas of what government should be.  And then there were various envoys sent to the Sui and Tang courts in the early 7th century, where they would have seen how things were working there. Nonetheless, to be clear, we don't know it is unclear just how far Yamato control extended across the archipelago.  We know that in the 5th century there were individuals who considered themselves part of the Yamato court structure from the Kantou to Kyuushuu.  In the Nihon Shoki, we also see the establishment of Miyake up and down the archipelago, from as far out as Kamitsukenu, aka Kozuke, to the western edge of Kyushu, in the early 6th century.  These were areas of rice-land which owed their output to the Yamato court or a particular endeavor.  They would have had officials there tied to the court to oversee the miyake, providing a local court presence, but how much this translated into direct Yamato control is hard to say. Then there is the Dazai , the Yamato outpost in Kyushu,  set up in the area of Tsukushi, modern Fukuoka Prefecture, largely following the Iwai Rebellion, and which we .  We talked about this some in the Gishiwajinden Tour episode about Ito and Na, extending a more directand how the Yamato government extended a more direct, and explicitly military, presence in Kyushu. Still, the individual lands of places like Hi, Toyo, Kibi, Owari, or Musashi were all governed by the Kuni no Miyatsuko, the Yamato court's term for the various chieftains or rulers of the different lands. And that gets us roughly to the situation where we are now, in 645.  Prince Naka no Oe hadand been talking with his good friend Nakatomi no Kamatari about how things should be, ever since the day that Kamatari had helped him out at a kemari game—something akin to group hackey-sack with a volleyball.  As we've discussed in past episodes, a lot of this sense of “how things should be” related to nipping the power of Soga no Iruka and Soga no Emishi in the bud, cutting off what they no doubt saw as a thread to imperial power and the ”right way of doing things”.  But Tthe two had also been taking lessons from the Priest Minabuchi, and, like students everywhere, they thought they had figured this whole government thing out as well.  They'd been reading the classics and would have had access to the reports from various envoys and ambassadors to the Tang court.  The last one had left in 630 and returned in 632.  They would no doubt have seen the workings of the Tang dynasty law code of 624 and the subsequent update in 627.  Naka no Oe and Kamatari may have even heard news of the update in 637. Thise law code, implemented by Tang Taizong, relied on Confucian and Legalist theory.  It wasn't the first law code in East Asia, or even the Yellow River basin , but it is one of the most significant and influential, and the earliest for which we have the actual code itself—though the extant version is from 653, about eight years after the events of 645., butHowever, as we'll see, all of this was well withing the timeframe which the Ritsuryo system was used and updated, itself. So, Naka no Oe and Kamatari have a shiny new document in their hands, promising an organized system of government very different from the status quo in Yamato to date.  However, the Tang law code did have a problem:  It was undeniably centered in the imperial culture of the Yellow River and Yangzi River basins.  These areas had long had the concept of empire, and even in the chaotic period of the Sixteen Kingdoms and the Northern and Southern dynasties, the concept of an empire that ruled “All Under Heaven”, or “Tianxia” was something that people generally accepted.  The Wa polities of the Japanese archipelago, even as they were now consuming media from the continent, still operated under their own cultural imaginaries of how the world was ordered and how government operated.  And so the code couldn't just be adopted wholesale:  It would have to be adapted to the needs and demands of the Wa polity. I should note that this was unlikely the reforms that took place in Yamato were sole effort of Naka no Oe and Kamatari, and much of what is written suggests that this wasn't done simply through autocratic fiat, but included some key politicking.  This started even before the Isshi Incident.  Kamatari already had close ties with Prince Karu before he met with Naka no Oe.  Kamatari and Naka no Oe had also brought Soga no Kurayamada no Ishikawa no Maro into their confidence, a member of the Soga family.  The Fujiwara family history, the Toushi Kaden, compiled by Fujiwara Nakamaro in the 8th century, describes Maro—referenced as Soga no Yamada—as a man of particular and upright character.  He also appears to have had a beef with his cousin , Soga no Iruka, and was ambitious. I'm not sure just how much Naka no Oe and Kamatari were sharing their plans about reforming the State at this point, or if they were simply concentrating efforts on bringing down—that is to say murdering—Soga no Iruka. The Toushi Kaden mentions that others were also brought around to at least the idea that something had to be done about Soga no Iruka, though nobody was quite willing to speak out for fear of Soga no Iruka and his father, Emishi, and what they could do to someone's reputation—or worse.  After all, Soga no Iruka had only   recently killed the Prince Yamashiro no Oe, reportedly as part of a plot to ensure Prince Furubito would be next elevated to the throne.  On the other hand, not much information seems to be given about the reforms until they are enacted. And so after the Isshi Incident, we see our murderous firebrands taking the reins of power.  As we noted back in episode 106, Prince Karu was encouraged to take the throne, while Prince Furubito no Ohoye retired from the world and took orders at a temple in Yoshino.  Naka no Oe had been offered the throne, we are told, but turned it down, as the optics on it would not have been great.  Not only because he was clearly responsible for the death of Soga no Iruka and his father, and thus his mother's abdication.  However, he could still be made Crown Prince, and keep right on going with his ambitions to change up the way things were done in the Yamato government. Although Naka no Oe and Kamatari get most of the credit, the work required the cooperation—or at least consent—of the newly made sovereign, Prince Karu, also known as Ame Yorozu Toyohi, later styled as Koutoku Tennou.  After all, it would be his edicts that would lay out the new system, and his name that would be attached to it.   One good example is a change that came immediately: Meanwhile, in place of Soga no Iruka as Oho-omi, Karu selected two individuals to take his place, dividing up the position of Oho-omi into ministers of the Left and Right.  The first was Abe no Omi no Uchimaro, as Minister of the Left, and then Soga no Kurayamada no Omi no Ishikawa no Maro, Naka no Oe's recently made father-in-law, was made the Minister of the Right.  These positions, later known as the Sadaijin and Udaijin, would continue to be two of the most powerful civil positions in the Ritsuryo and later Japanese governments.  The Minister of the Left, the Sadaijin, was often considered the senior of the two. By the way, “Daijin” is just a sinified reading applied to the characters used for “Oho-omi”, or great minister.  This means that the Minister of the Left, the Sadaijin, could just as easily be called the Oho-omi of the Left, or something similar.  This actually causes a bit of confusion, especially in translation, but just realize that this is effectively just a rebranding, and not entirely a new name.  What was new was this idea that they were broken into the Left and the Right a distinction that would mean a lot more once more of the bureaucratic offices and functionaries were properly defined. Who were these two new ministers? Abe no Uchimaro has popped up a few times in the narrative.  He was an experienced courtier.  The Abe family had been moving within the halls of power for some time, and had even stood up to the Soga family when Soga no Umako had tried to acquire their lands in Katsuraki, making an ancestral claim.  Uchimaro had also been involved in the discussions regarding Princes Tamura and Yamashiro no Oe after the death of Kashikya Hime, hosting one of the dinners during which the delicate issue of succession was discussed.  He was clearly a politician of the first order.  Of course, Soga no Kurayamada had clearly earned his position through his connections with the conspirators. , bBut what about Nakatomi no Kamatari?  Well, he wasn't exactly left out in the cold.  Nakatomi no Kamatari was made the Naijin, the Minister, or “Omi”, of the Middle or the Minister of the Interior, implying that he had some authority over the royal household itself.  This feels like a created position, possibly to allow him the freedom to help with the primary work of transforming the Yamato government. Although Naka no Oe and Kamatari get most of the credit, the work required the cooperation—or at least consent—of the newly made sovereign, Prince Karu, also known as Ame Yorozu Toyohi, later styled as Koutoku Tennou.  After all, it would be his edicts that would lay out the new system, and his name that would be attached to it. One of the first things that is recorded in the Nihon Shoki was the declaration of a nengo, or era name.  Up to this point, years in Yamato were remembered by the reign of the sovereign—typically based on their palace.  So you would see things like the second year of the reign of the sovereign of Shiki palace, or something like that.  In addition, at least since about the 6th century, if not earlier, years would eventually be given the appropriate sexagesimal year name, combing one of the ten stems and twelve branches.  For example, 2024, when this episode is coming out, is the year of the Wood Dragon, or Kinoe-tatsu.  This is still used for various Japanese traditionspractice still continues today in Japan for various reasons. The Nengo was something newly introduced to Japan, however: .  Aan era name would be chosen by the sovereign, often based on important changes that either had occurred or even as a wish for something new.  So you would we see a new nengo with the ascension of a new sovereign, but it couldan also come because of an auspicious omen or because of a terrible disaster and hope for something new.  The current nengo, which started with the reign of Emperor Naruhito a few years back, is “Reiwa”. This very first nengo, we are told, was “Taika”, meaning, as I said up front, “Great Change”.  It certainly was apropos to the work at hand.  So let's go through the Chronicles and see some of the “great changes” occurring at the Yamato court now that the intention had been made clear.  We already talked about the change from an single Oho-omi to ministers of the Left and Right, but there were many other Some of the first things were to set up various newly created officials and positions.  An example is , such as two doctors, or Hakase – doctors in the sense of learned experts, not medical doctors, although medicine was certainly revered.  One of these new Hakase was the Priest Min, presumably the same one who had brought back astronomical knowledge from the Sui dynasty, possibly the same as the one known as Sho'an.  The other was Takamuko no Fubito no Kuromaro, who had gone to the Sui Dynasty with Min and others and come back with knowledge of how things worked on the continent.  The Takamuko family had immigrant roots as descendants of the Ayabito, and Kuromaro was well traveled, returning from the Sui court by way of Silla.  These two were well positioned to help with the work at hand. Now that the rudiments of a cabinet were in place, Oone of the first problems set before things after setting up their cabinet, as it were, was to askthe their new Ministers of the Right and Left, as well as the various officials, the Daibu and the Tomo no Miyatsuko, was how tohey should  get people to acquiesce to forced, or corvee labor—the idea that for certain government projects villages could be called upon to provide manual labor in the form of a healthy adult—typically male—to help as needed.  This was a thorny problem, and evidently it was thought best to get expertise beyond the purely human.  The following day, tThe Udaijin, Soga no Ishikawa no Maro, suggested that the kami of Heaven and Earth should be worshipped and then affairs of government should be considered.  And so Yamato no Aya no Hirafu was sent to Wohari and Imbe no Obito no Komaro was sent to Mino, both to make offerings to the kami there for their assistance, it would seem, in setting up a good government. This is significant, in part, as it shows the continued importance of local traditions focused on appeasing the kami, rather than the Buddhist rituals that they could have likely turned to, instead. FinallyThree weeks later, on the 5th day of the 8th month—about three weeks later— camecomes the first truly major edict of the Taika era, which and it wasis to appoint new governors, or kokushi, of the eastern provinces.  Note that they specifically mention the Eastern Provinces, presumably meaning those east of Yamato, since they only sent out eight of them.  They also did not send them to usurp control, necessarily, from the Kuni no Miyatsuko of those areas.  The Kuni no Miyatsuko were still nominally in charge, it would seem, but the court was getting ready to make some major changes to the relationship. These governors were expected to go out and take a census of the people—both those free and those in bondage to others.  They were also to take account of all of the land currently under cultivation, likely to figure out how to tax it appropriately.  As for things other than arable land, such as gardens, ponds, rivers, oceans, lakes, mountains, etc., the edict commands the governors to consult with the people—presumably the people of the province—to get a better idea of what should be done. And this doesn't sound so bad.  It is basically just a tally of what is already there.  That said, anyone who has worked in a modern office probably knows about the dread that comes over a workplace when people show up from the Head Office with clipboards in hand.  However, apparently many of the people had not yet heard of a “clipboard” and likely didn't realize that this was only a precursor to greater and more centralized bureaucratic control. Now in addition to taking a zero-baseline review of provincial resources, there was also a list of what these new governors y were to avoid – clear boundaries around the power they were to wield.  For one thing, they were not to hear criminal cases.  They weren't there to be an extension of the Yamato court in such matters or to usurp the duties of the Kuni no Miyatsuko, one supposes.  Furthermore, when they were traveling to the capital, they were only to bring themselves and district officials, but not a huge retinue.  Whether they realized it or not, these kokushi were early bureaucrats in a burgeoning bureaucratic state, and they weren't supposed to be going out there to become minor kings in their own right; their power came from and was limited by the royal edict.  They also did not send them to usurp control, necessarily, from the Kuni no Miyatsuko of those areas.  The Kuni no Miyatsuko were still nominally in charge, it would seem, but the court was getting ready to make some major changes to the relationship. When traveling on official business, the governors could use appropriate government resources, such as the horses and food that they were entitled to.  Remember that post stations were set up, previously, to help better facilitate official travel and communication.  In a later edict it would be clarified that officials would be given a bronze token with bell-like figures on it.  The shape of the token would indicate what kinds of resources the individual was entitled to.  This applied to governors and their assistants.  Those who follow the rules could be rewarded with rank and more, while those who disobeyed would be reduced in rank, and any stipend that came with it.  Furthermore, any government official who was found taking a bribe would be liable to pay twice the amount, as well as being open to criminal punishment. The Chief Governor was allowed nine attendants, while the assistant was allowed seven, and a secretary—for which think more of the head of a branch office or department under the governor—could have five.  Any more, and the governor and followers could be punished for it. While in the provinces, the governors were expected to look into any claims of potentially false inheritance.  This included anyone using a false name or title to claim rights that were not theirs.  Governors were to first investigate what was going on before submitting their findings up to the court. Governors were also to erect arsenals on waste pieces of ground—ground that could not be cultivated for some reason.  In those arsenals they were to gather the various weapons and armor of the provinces and districts, presumably so that soldiers could be called up quickly and everyone could just get their equipment from one place, but it also looks like an attempt to take control of the means of violence.  Whether or not that was their direct intention I cannot say.  There was a provision for those on the frontier, with the Emishi, to allow the owners to keep their weapons, probably because the situation was potentially volatile, and it could turn at any moment. And so that was the first major piece of legislation:  Sending out governors to what are translated as “provinces”—though we are still using the term “kuni”, which equally refers to a state or country—ostensibly for the purposes of assessing the land, its value, the number of people, etc, but also to .  They are centralizeing military assets.   and they are given status as true court representatives.  I do notice that it was explicitly stated that these governors were for the eastern lands, .  presumably meaning those east of Yamato, since they only sent out eight of them These are areas that historically appear to have relied more on Yamato or else been something of a frontier area for the ethnic Wa people.  They may have been more open to Yamato's demands on their sovereignty. There were two more pieces to thise edict that didon't directly apply to the governors.  First off was the institution of a bell and a box to be set up at the court.  The box was basically a place to receive complaints about how things were going in the realm.  They are careful to note that complaints should be vetted by the Tomo no Miyatsuko, one of the hereditary government officials, or at least to the head of one's uji, if possible.  If they couldn't come to a decision, though, the complaints would be collected at dawn and then the government would look into them.  If anyone thought that there was a problem with how a complaint was being handled—for example, if they thought there was malfeasance involved or even just neglect, with officials not addressing it in a timely fashion, then the plaintiffs could go to the court and ring the bell, officially noting their dissatisfaction with the process. This idea of a bell and complaints seems to be a wide-ranging practice throughout Asia.  During the reign of the Legendary Yao, people were encouraged to nail their complaints to a tree.  Other edicts suggest that bells and drums were hung in royal palaces to allow common people to voice their grievances.  We have examples of the practice showing up in the Sukhothai kingdom of Thailand, during the 13th century reign of King Ramkhamhaeng, and then a 16th century example in what is now Myanmar, aka Burma.  While they differ in specifics, they are all related to the concept of royal justice even for the lowest of the people.  Granted, if you are a farmer in Owari province, I don't know how easy it was going to be to make your way over to the royal palace and ring that bell, but at least there was the idea that people could submit complaints. This was apparently used relatively soon after, as recounted in the second month of the following year, about six months later.  Apparently some person had placed a complaint in the box stating that people who had come to the capital on government business were being put to work and ill-used.  Basically it sounds like they were being rounded up for corvee labor even though they weren't local residents, they were just passing through.  In response, the sovereign, Karu, put a stop to forced labor at various places—presumably where the offending action was taking place, so I guess the complaint system it was working. The last part of this first set of edicts, kicking off the change was about inheritance.  Not all people in Yamato were free, and the law saw a difference between the status of free and unfree persons—that is to say enslaved persons.  And so they made laws that only the child of two free persons would be considered free.  If either parent was in bondage, then the child was also considered in bondage to their parent's house.  If two enslaved persons of different houses had a child, then they would stay with the mother.  Temple serfs, though technically bound to service of the temple, were made a special case, and their children were to be treated as if the temple serf was a free person. Slavery is something that doesn't always get talked about regarding ancient Yamato, and the Chronicles themselves don't tend to mention enslaved peoplethem often, but more because they belonged to a class of society that was largely outside of the scope of the narrative.  In cases where they are discussed, such as in these edicts, the Chronicles are unapologetic of the practice.  These may have been people who were captured in raids, or their descendants, or people who had been enslaved as punishment for some offence, although it isn't quite clear just what would count.  We know that Himiko sent enslaved persons as part of the tribute to the Wei Court, as she was trying to curry favor, and mention of them certainly shows up now and again. It is unclear how many people were enslaved up to this point, but some estimates suggest that it may have been five to ten percent of the population.  As I've mentioned before, this practice continued up until the Sengoku Period, and was only abolished by Toyotomi Hideyoshi in an attempt to stop the Portuguese from buying enslaved Japanese people and transporting them away from Japan.  That didn't meant that other forms of bondage, often economic in nature, didn't happen, however. So that was the content of the first edict—one of many.  The court sent out newly appointed “governors” to the provinces, but these governors were, so far, limited in their scope.  There is even some evidence that these may have been initially seen as temporary positions, and there was mention of “kokushi” in the previous reign.  Still, this was part of a clearly concentrated effort to assume central authority over the archipelago.  There were even officials appointed over the six districts of Yamato province, the core of the Yamato state, who were likewise expected to prepare registers of the population and the cultivated land. Even the idea that the sovereign had the right to make these appointments was something a bit radical, and indicated a change in way that the court, at least, would view the sovereign.  It likewise placed the sovereign in a position to dispense justice, through the vehicle of the court, and it began to define the citizens of the realm as well. That said, this all could have been argued for by using the Sui and Tang as examples of what government should look like and what a true nation should look like. It is also possible that this didn't all happen of a sudden in the 8th month, as the Chronicles describe it.  This is suggested at based on a separate account, mentioned in the Nihon Shoki, that the gathering of weapons, for instance—one of the things that the governors were charged with—actually took place between the 6th and 9th month, so some of this likely started before the date listed for the edict, and that may just have been one part of the whole.  The Chroniclers often do this, finding one particular date and throwing in everything rather than giving things piecemeal—depending on the event.  In addition, on the 19th day of the 9th month, officials were sent out to all of the provinces—not just the eastern provinces—to take a proper census.  At this same time, the sovereign, Karu, issued another edict, which seems related to their work as well as that of the governors, or kokushi, sent to the east.  In it he noted that the powerful families—the Omi, the Muraji, the Tomo no Miyatsuko, and the Kuni no Miyatsuko—would compel their own vassals to work at their pleasure.  They would also appropriate for themselves various pieces of land, so that people could only work it for them.  Not everyone was doing this, though.  Some unnamed persons were accused of hording thousands of acres of rice-land, while others had no more land than you could stick a needle into.  Furthermore, these powerful families were collecting taxes for themselves, first, and then handing a portion over to the government.  They likely compelled their vassals to work on their own tombs, and such.  And so, the sovereign, Karu, forbade anyone from becoming a landlord and forcing people to pay rent.  Presumably he was also dealing with some of the other aspects, though that may have proved more difficult.  After all, from what we've seen, everything that Karu is complaining about—things that no doubt were considered antithetical to good government based on pure Confucian values—were the norm for the elite at the time.  Heck, the Kuni no Miyatsuko had no doubt thought of the land and the people on it as their own, not Yamato's.  However, things were shifting, and once again we see Yamato exerting royal prerogative over the land and people, something that they would do more and more as the system of laws and punishments eventually came together. Now the big question is how did this all pan out?  Well, it took some time, but we get a report on the second day of the third month of the following year, 646, and to be honest, it doesn't sound like things were going too well.  Of the high officials sent out as kokushi to govern the eastern provinces, six listened and did what they were told, but two did not, and then there were numerous other issues.  A more detailed list was given on the 19th of the month, including a clearer idea of punishments. The decree was given to the “Choushuushi”, apparently other government officials sent to check on how things were going, though it was clearly about various officials. The decree starts by reminding officials that they were not to use their position to appropriate public or private property.  Anyone of Assistant governor rank or higher would be punished by being degraded in rank, and presumably their stipend.  Those officials of clerk, or secretary, on down would face flogging.  If anyone was found converting public property (or someone else's) to their own use, they would be fined double the value of the property, just as with bribes.  So the Yamato government was They were really trying to tamp down on people trying to make a profit from their position. Here are a few of the specific things that the Choushuushi reported back: -             Hozumi no Omi no Kuhi taxed individual families for his own use and though he gave some of it back make, it wasn't all.  His two assistants were at fault for not correcting him. -             Kose no Tokune no Omi did something similar, taking away horses from the farmers for his own use.  His assistants not only did not correct him, but actually helped him.  They also took horses from the Kuni no Miyatsuko of the province.  One of the officials tried to remonstrate with him, but he finally gave in to the corruption. -             Ki no Marikida no Omi sent men to Asakura no Kimi and Inoue no Kimi to look at their horses for his own use.  He also had Asakura no Kimi make him swords and provide bow-cloth.  He also took the payments in lieu of weapons offered by the Kuni no Miyatsuko but didn't properly report it.  As a somewhat strange addition to these charges, he apparently was guilty of allowing himself to be robbed of a sword in his own province as well as in Yamato, presumably one that was actually government property.  Apparently being held up at sword point wasn't considered sufficient justification for letting it go.  This was facilitated by his assistants and their subordinates. -             Adzumi no Muraji apparently made the Kuni no Miyatsuko send government property to someone when they were ill, and he took horses belonging to the Yube clan.  His assistant gathered items at his house that were paid in lieu of hay, and he took the horses of the Kuni no Miyatsuko and exchanged them for others.  At least two other brothers were found guilty as well. -             Ohochi no Muraji broke the decree of not personally judging the complaints of the people in the districts under his charge.  He took it on himself to judge the case of the men of Udo and the matter of the enslaved persons of Nakatomi no Toko, who was also considered guilty. -             Kishida no Omi, as with Ki no Marikida, also allowed his sword to be stolen, showing a want of circumspection. -             In one of the strangest put-downs in this list, Womidori no Omi and Tanba no Omi weren't guilty of anything, but were just considered incompetent.  So make of that what you will. -             Imbe no Konomi and Nakatomi no Muraji no Mutsuki also committed offenses, we are told, but the nature is unclear. -             Hada no Omi and Taguchi no Omi, on the other hand, were free and clear.  Apparently they hadn't committed any offenses. -             Finally, Heguri no Omi was guilty of neglecting to investigate the complaints of the men of Mikuni. A big to-do was made about the punishments to be meted out to all of these individuals, as well as to the Kuni no Miyatsuko who may have enabled them.  However, instead of prosecuting them, Karu declared a general amnesty.  This was like a mass pardon of offenses—a do-over if you would.  Not that anything would be forgotten.  On the other hand, six individuals who did as they were told were all commended for their service.  He also took the lent-rice for the maintenance of the late Kibishima, the dowager queen who had passed away in 643, and distributed her official-rice lands amongst the ministers down to the Tomo no Miyatsuko.  He also gave rice-land and hill tracts, which weren't suitable for farming, over to various temples which had previously been omitted from the official registers for some reason. Over all, this seems to be a rather powerful message:  We're not They weren't fooling around with these changes, and people better get on board or get out of the way.  Whereas previously things in the provinces may have operated under a sort of Vegas Rules, that was no longer going to be tolerated.  On the other hand, Karuhe demonstrated mercy, likely realizing that too harsh an approach would bring the wrath of the other powerful nobles.  Nonetheless, he elaborated what each person had done and effectively put them and anyone else harboring thoughts that they could just ignore these edicts on notice.  These reforms weren't going away. So we've talked about where we were and we can see the powers at the Yamato court starting to make changes.  For now, this is probably going to be a good place to take a break for this episode, but there are a lot more of these reforms to get to, not to mention the rest of the intra-palace politicking at the court, as well as the changing situation on the continent and in diplomatic channels.  We are going to keep looking at these changes as we move forward through the period of Great Change, known as the Taika era. Until then, thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Ryan and Ethan sit down to relive stories of rebellion and legalism in their faith journeys from pregaming mission trips to obligatory street ministry.

Did you sin when you sped today? What if it was an accident? Join Cody, Hannah, and Regent as they talk about speeding (and stuff like it) in light of God's Word.    Have a question? Submit it here!

Today's guest is Eva Shang, co-founder and CEO of Legalist, which is an institutional alternative asset management firm using data-driven technology to invest in credit assets at scale. Eva is a Thiel Fellow and participated in Y Combinator. In today's episode, Eva covers everything related to litigation finance. We walk through why the asset class exists, how it works, using AI to source deal flow, and more. Then we get into her thoughts on building an asset management firm and why she launched a Government Receivables strategy.  (1:17) Welcome to guest, Eva Shang (1:47) Overview of Litigation Finance (5:04) Origin Story of Legalist (9:09) Typical litigation process (21:49) The moneyball of litigation finance (28:06) Expanding into other strategies (37:07) Allocating to a litigation finance strategy (40:58) Eva's most memorable investment ----- Follow Meb on Twitter, LinkedIn and YouTube For detailed show notes, click here To learn more about our funds and follow us, subscribe to our mailing list or visit us at cambriainvestments.com ----- Sponsor: Today's episode is sponsored by YCharts. YCharts enables financial advisors to make smarter investment decisions and better communicate with clients. Visit YCharts to start your free trial and be sure to mention "Meb" for 20% off your subscription (new clients only).   Follow The Idea Farm: Twitter | LinkedIn | Instagram | TikTok ----- Interested in sponsoring the show? Email us at Feedback@TheMebFaberShow.com ----- Past guests include Ed Thorp, Richard Thaler, Jeremy Grantham, Joel Greenblatt, Campbell Harvey, Ivy Zelman, Kathryn Kaminski, Jason Calacanis, Whitney Baker, Aswath Damodaran, Howard Marks, Tom Barton, and many more.  ----- Meb's invested in some awesome startups that have passed along discounts to our listeners. Check them out here!  Learn more about your ad choices. Visit megaphone.fm/adchoices

It's Time To Come Home (The Hedonist & The Legalist) // Dominick Butler Main Text; Luke 15; The Parable of the Lost Sons ------------------------------------------------------------ For More info on Gold Street Garden visit; https://linktr.ee/goldstreetgarden To Sow Into the Ministry Cashapp; $goldstreetgarden Venmo; @goldstreetgarden

The greatest need of every human being is love. And, we often go looking for love in all the wrong places. Galatians was written to a church that was looking for love in legalism. In this episode, Pastor Chris Kipp teaches a message entitled "Freedom From Performance-Based Love" from Galatians 5:1-15. In this passage, we discover the great truth at the center of the gospel: the freedom of God's grace. Chris challenges us to vigilantly resist legalism and to receive the un-losable love of the Father through Christ. Renaissance Church - Richmond, Texas ren-church.org #alloflifealltheearth

In this sermon Dr. Richie preaches from Hebrews 7:1-10 with a title of “The Legalist and the Learned.”

Christian Haigh's journey from a disciplined choir school student in Oxford to a leader managing billions in assets is nothing short of inspiring. In a recent interview, Christian shared his insights on discipline, overcoming challenges, the importance of trust, and the vision behind his ventures, Legalist and Compound.

We continue to survey the Gleanings of a Former Legalist during our Liberating Freedom sermon series.

In this message from the Changed Series, Pastor Derek Holmes looks at the scene from John 8 where the Pharisees used a woman who was busted while cheating on her husband in order to trip Jesus up. Christ's compassionate defense of this woman is a stark contrast to the Pharisees judgmental and merciless treatment of her. In this scene, we see just how Christ chooses to deal with our sin, and how it should challenge us all to be a little less critical of others.

It's time to pause our scripture by scripture walk through Galatians and take a couple of weeks to explore the Bible and how it relates to this book. Pastor Ed explores part one of "The Gleanings of a Former Legalist" from our Liberating Freedom sermon series.

In the ever-evolving landscape of business and finance, there are tales that stand out as truly unique, and the story of Legalist and its co-founder and CEO, Eva Shang, is one such narrative. This entrepreneur had a unique approach, distinctly characterized by innovation and strategic thinking. With a focus on a robust team, Eva carved a path in financing litigation, raising a substantial billion-dollar investment. She talks about her intriguing journey leading an underdog team that initially diverged from the traditional asset management profile, embracing a tech-centric strategy.

We all bring our biases and our backgrounds with us when we read the Bible. Some of us struggle to trust God's Word and struggle harder to obey it. Others of us are legalists about it. What does it really mean that Jesus fulfills the Law and the Prophets? How does this affect our relationship with Scripture?

Lex chats with Eva Shang, CEO of Legalist - a technology-powered investment firm specialising in alternative assets. Shang discusses her company's strategies in litigation finance, bankruptcy, and government receivables. She explains that Legalist uses technology and data analysis to identify investment opportunities in the legal space. Shang also discusses the challenges and complexities of underwriting litigation cases and the importance of human judgment in the process. She highlights the need for uncorrelated sources of return in the investment landscape and the potential for technology to transform other asset classes. Shang also expresses caution about retail investors entering alternative investment spaces without proper knowledge and understanding of the risks involved. MENTIONED IN THE CONVERSATION Legalist's Website: https://bit.ly/46masHpEva's LinkedIn profile: https://bit.ly/49GENmD Topics: fintech, hedge fund, litigation finance, asset management, alternative investments, AI, artificial intelligence, underwriting, investment Companies: Legalist, Y-Combinator, LexisNexis ABOUT THE FINTECH BLUEPRINT 

Litigation finance is a sector can fulfill one of the most important promises of alternative assets: non-correlation to the broader financial markets. Eva Shang, CEO at Legalist, joins Andy Hagans to discuss the unique benefits of investing in litigation finance, and how her firm has found success in this niche.

Curious about how alternative credit can reshape the financial landscape? Join us for a riveting conversation with Eva Shang, CEO of Legalist, as we explore this intriguing world. Connect with Eva Shang on LinkedIn ⁠https://www.linkedin.com/in/eshang/ ⁠Connect with Jim Maffuccio on LinkedIn https://www.linkedin.com/in/james-maffuccio-77440813/ Connect with Ben Fraser on LinkedIn ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.linkedin.com/in/benwfraser/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠   Invest Like a Billionaire podcast is sponsored by Aspen Funds which focuses on macro-driven alternative investments for accredited investors. Get started and download your free economic report today at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://aspenfunds.us/report⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  Join the Investor Club to get early access to exclusive deals. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.aspenfunds.us/investorclub⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  Subscribe on your favorite podcast app, so you never miss an episode. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.thebillionairepodcast.com/subscribe

08-13-23 Sun PM

08-13-2023 (AM) with Luke Capps

There are no legalists. Just ask anybody, they'll deny it. We all know legalists, but none of us are legalists. So, what does it mean? Join us as we discover what it means to be a legalist and how to avoid falling into that trap. 

Taking God's law seriously is not legalism. Distorting God's commandments and adding to them is. Today, R.C. Sproul identifies the problem of legalism as a distortion of both the law and the gospel. Get 50 of R.C. Sproul's Messages on USB for Your Gift of Any Amount: https://gift.renewingyourmind.org/2761/50th-anniversary-usb Don't forget to make RenewingYourMind.org your home for daily in-depth Bible study and Christian resources.

Demonic possession[1] and oppression is a real-life battle between good and evil, where someone's body can be taken over or affected by an evil spirit. Thankfully, we have a true Savior in Jesus. He offers hope and a way out of the dark with his love and power. He teaches us how to conquer evil and pursue a life in the light. In this episode, Pastor Sammy Wanyonyi joins us to talk about his remarkable journey.  He describes how, at a young age, he fell in love with Jesus and how this inspired him to fearlessly express his beliefs. He also discussed the realities of demonic influences, as well as how the Lord's presence offers redemption and true freedom. Finally, he talks about his Shine in the World ministry and its mission to bring the gospel and miraculous healing to nations. Join us as we learn the value of living in the light, breaking free from demonic possession and generational curses, and accepting God's full power in our lives.Here are three reasons why you should listen to this episode:Explore the extraordinary power of deliverance in the face of demonic oppression..Gain valuable insights on how to spread God's mission.Discover the impact of sharing one's faith with boldness and passion.ResourcesMore from the Revelations Podcast: Website | Instagram | Apple PodcastTo learn more about Dr. Sammy Wanyonyi, visit his website or reach him through Facebook, Twitter, and LinkedinKnow more about Shine in the World Ministries (SHINE)Bible Verses:Luke 4:18Revelation 3:16 John 14:12-14Luke 10:19The Revelations Podcast's mission is to spread the Gospel and encourage believers across the world to walk in faith and love, but we cannot do it alone. We rely on the generosity of listeners like you to help us cover the costs of production, hosting, and outreach. If you would like to contribute to our cause, click here.This Episode is brought to you by Advanced Medicine AlternativesGet back to the active life you love through natural & regenerative musculoskeletal healing: https://www.georgekramermd.com/Episode Highlights[02:35] Sammy's Calling Sammy was always longing for a life-changing encounter with the Holy Spirit like his brother did.The Holy Spirit gave Sammy the ability to speak English, a language he had never spoken before, with ease.Recognizing his unique abilities, his parents involved him in his father's work as a lay evangelist for the Salvation Army.He felt a sense of calling to share the word of the Lord, and he delighted in seeing people of all ages receive Christ.Sammy considers his ability to speak English to be a gift from God, helping him promote the gospel in English-speaking countries such as the United States.[07:47] On Loving God Intensely Sammy's dedication to sharing his faith was driven by his immense love for the Lord.He would seize opportunities to speak and share his beliefs at a young age, even requesting his teachers for permission to speak to his classmates.Sammy recalls with joy giving a speech that led to the majority of his classmates giving their lives to Christ.[09:59] The Shine Ministry After graduating from high school, Sammy began a five-day fast to ask God for guidance about his future.Sammy initially felt overwhelmed as the Holy Spirit made clear to him that he was being called to spread the gospel over the entire world.He eventually left his village and went to Nairobi, seeing it as a way to the rest of the world.[13:02] Spreading God's Words in The United States Sammy obeyed God's call and came to Minnesota for Bible college and seminary.To advance the gospel globally and develop strategic leaders, Sammy founded Shine in the World Ministries in 2005 while still a seminary student.[17:28] Shine and The Holy Spirit at WorkSammy and Pastor David ministered to around half a million people in Tanzania.During the campaign, there were many signs and wonders, including physical healing and release from demonic oppression.The experience showed the power of Christ's freedom and deliverance in people's lives. Sammy: “We know that when the gospel of Jesus Christ goes out, it goes out to bring salvation, but also healing and deliverance. That's the mission of Jesus.”[21:02] On Evangelism, Healing, and Deliverance Reagan: “I think that's the missing link sometimes. Evangelism, healing, and deliverance go together.”Believers need to carry God's mission forward.When the gospel is preached, we set captives free from demons and heal the sick.[24:02] Casting Demons Away People might be possessed by demons without being aware of it.Occult practices can give the devil access and control over a person's flesh.God initially granted humanity authority over the Earth. However, through Adam and Eve's fall, this authority was relinquished to Satan.When we receive Christ, our allegiance shifts, and the demon no longer has legal authority over us.[33:50] Light and Darkness There is no middle ground; we must choose to be fully in the light or in the darkness.False churches claim to walk in between, yet this is impossible.Deliverance is essential and ought to be welcomed. Sammy: “Those that will claim that they are walking in between, you cannot. You're either in the light or in the darkness. As Jesus says, you're either hot or cold. You can't be lukewarm, I'll spew you out.”[36:46] Generational Curses If we want to fully experience God's grace in our lives and have an impact on others, we must identify and renounce generational hindrances. Generational curses are real and require intentional prayer and renunciation.We experience the eternal and present consequences of walking in God's freedom when we embrace the fullness of His might and break free from entanglements.[39:30] On Demonic InfluenceChristians cannot be owned by demonic influences but can be influenced or oppressed by them.Satan attempted to influence and manipulate Jesus throughout His ministry.Even Church leaders may be demonized, leading to actions that contradict God's will.Satan exploits our fleshly desires, thus emphasizing the importance of living by the Spirit to avoid giving room for demonic influence.[45:12] Completing The Book of ActsThe book of Acts is a continuation of God's work through the body of Christ, and it is still ongoing today.Believers are called to walk in the fullness of God's power until Jesus returns.The power and manifestation of God's work through the Church and believers are present and active in the world today.[51:40] Training Christians to Cast Away DemonsConfronting the demons requires wisdom and discernment. Not every instance requires immediate engagement.Deliverance from demonic influence is by invitation; It is important to discern the readiness and openness of people.Sharing the gospel and leading someone to Christ can grant authority to drive out evil and bring people freedom and joy.[58:07] On Sharing the GospelSharing the gospel is a lifestyle and should be integrated into our daily interactions.Bible studies provide an opportunity to bring individuals closer to Jesus Christ and should not be missed.Politeness should not prevent us from offering people the opportunity to give their lives to Christ.Seizing every opportunity to share the gospel helps others come to Christ and protects them from spiritual dangers.Planting seeds of truth paves the way for future opportunities to bring others closer to the Lord.[01:00:48] Demons are Always PresentDemons are constantly active and work through cultural expressions and channels.Satan wants people to think he doesn't exist, operating incognito to cause devastation.Many issues attributed to medical or psychological origins may have demonic roots that require prayer and spiritual intervention.Deliverances and healings in Africa revealed the connection between demonic influence and physical ailments, emphasizing the need for spiritual discernment.[01:08:19] Lean on God's PowerThe Holy Spirit dwells within us and can bring healing to our physical bodies.Healing extends beyond physical diseases, including emotional, mental, and spiritual renewal. Testimonies of healing serve as powerful reminders of God's faithfulness and encourage us to seek His healing touch in our lives.[01:10:40] Starting God's Mission Recognize the burning passion in your heart as a sign from the Holy Spirit.Spend time with the Lord, seek His guidance and fill yourself with the power of the Holy Spirit.Be passionate in proclaiming the gospel and His authority in every situation.Approach your church with humility and wisdom, converse with your pastor and respect their authority while sharing Lord's promptings.[01:14:35] Sammy's Book on Deliverance His ministry focuses on evangelistic outreach and regularly conducts training sessions.Sammy has been reading numerous books and is currently working on writing a comprehensive guide on deliverance.The manifestations and deliverance experienced during his campaigns highlight the power of God to expel demonic influences and bring salvation, deliverance, and grace to people's lives.[01:16:33] Biggest Miracle in Sammy's Ministry The greatest miracle is experiencing salvation and encountering the saving grace of Jesus Christ.Sammy's ministry emphasizes the importance of encountering Jesus rather than focusing purely on healing and deliverance.His ministry cherishes the powerful moments when God's work is manifested in people's lives.About Sammy WanyonyiExperienced World Missionary Leader Sammy Wanyonyi has a burning desire to spread the gospel of Jesus Christ. His commitment to a life of evangelism, leadership, and movement mobilization began in a small Kenyan village where he was born.  As the founder of Shine in the World Ministries (SHINE), Sammy and his team have accomplished incredible things in their mission work. As a former college professor, he also brings expertise in adult education, volunteer management, curriculum development, public speaking, and diplomatic leadership to his ministry.To learn more about Dr. Sammy Wanyonyi, visit his website or reach him through Facebook, Twitter, and Linkedin.Enjoyed this Episode?If you did, subscribe and share it with your friends!Post a review and share it! If you enjoyed tuning in, then leave us a review. You can also share this with your friends and family. This episode will teach you about how nature's medicine is a blessing from God.Have any questions? You can connect with me on Instagram.Thank you for tuning in! For more updates, tune in on Apple Podcasts.  kw: demonic possession meta: Demonic possession is a real-life battle between good and evil, where someone's body is taken over by an evil spirit. Join me and Sammy Waynoni as we learn the value of living in the light, breaking free from demonic possession and generational curses, and accepting God's full power in our lives.

Some critics accuse Apostolic Pentecostals of being "legalistic" because of our insistence on water baptism in Jesus' name and our pursuit of personal holiness. Is this accusation warranted? UPCI General Superintendent Dr. David K. Bernard responds to this charge with a defense of Apostolic Pentecostal teachings on both salvation and holiness.For further study, see Dr. Bernard's book Practical Holiness: A Second Look, available at PentecostalPublishing.com.If you enjoy this podcast, leave a five-star rating and a review on iTunes or your preferred podcast platform. We also appreciate it when you share Apostolic Life in the 21st Century with family and friends.

Listen Here

Have you been a little crabby lately? Is it because you've become a legalist? A daily devotional through the Gospel of John with author and speaker Vince Miller.

We do not see ourselves clearly so we must look for the fruits of legalism, like anger, bitterness, jealousy or regret, to see if we live by the law.

We do not see ourselves clearly so we must look for the fruits of legalism, like anger, bitterness, jealousy or regret, to see if we live by the law.

We do not see ourselves clearly so we must look for the fruits of legalism, like anger, bitterness, jealousy or regret, to see if we live by the law.

We do not see ourselves clearly so we must look for the fruits of legalism, like anger, bitterness, jealousy or regret, to see if we live by the law.

In this episode we are joined by Church on Bayshore member Estelle Frisby as she shares her experience growing up and and her adult life spent as a self-described 'legalist;' someone who focuses on keeping rules in order to maintain a right standing with God. In reflecting, she shares what it was like, how she felt, and how she found freedom.

In Episode 133, we go deeper into a walk with God through grace. Our episode today goes back to 2014 when I had my talk about Grace Intervention, where I referred Pathway Church by its old name, Neighborhood Church.Actual graces are specific interventions from God to help us in our spiritual journey. We understand that God's particular love is such that he grants us support to live in a way that leads to sharing his life through grace and in many ways.Tune in now, and let's go bigger, better, and deeper! If you enjoy this episode, please subscribe to the God Stuff Podcast, so you're always the first to know when a new episode is released.Episode Timestamps: Intro – [00:00]What is Grace? – [03:48]What is Intervention? – [11:48]Grace Resistance: Blindness – [13:57]Profile of a Legalist #1: Whiny People – [18:55]Profile of a Legalist #2: Anxious People – [23:56]Profile of a Legalist #3: Judgmental People – [28:14]Profile of a Legalist #4: Insecure People – [31:41]Profile of a Legalist #5: Guilty People – [38:22]Profile of a Legalist #6: Overwhelmed People – [39:40]Profile of a Legalist #7: Smug People – [42:29]Closing Prayer – [45:44]Outro – [47:57:]Biblical References:2 Corinthians 8:9Ephesians 4:18Matthew 23:24Numbers 21:5Mark 8:38Mark 4:38-40Matthew 18:28Exodus 4:12Luke 10:40Book References:Alpha Christians: A Manifesto for Menhttps://www.amazon.com./s?k=9781946654304&i=stripbooks&linkCode=qsGrace Intervention: The Radical, Scandalous, Counter-Intuitive Teaching of Jesus that Most Christians Just Don't Get (The Grace Awakening Trilogy)https://www.amazon.com/Grace-Intervention-Scandalous-Counter-Intuitive-Christians/dp/194665406X/ref=d_pd_sbs_sccl_2_1/137-1945557-0829710?pd_rd_w=vcZyY&content-id=amzn1.sym.3676f086-9496-4fd7-8490-77cf7f43f846&pf_rd_p=3676f086-9496-4fd7-8490-77cf7f43f846&pf_rd_r=MZY9ZPAVW1WWTKMK7QD9&pd_rd_wg=E8PI0&pd_rd_r=909d01a9-a8ed-42eb-9bde-ae5b454424c8&pd_rd_i=194665406X&psc=1Grace Rehab: The Power of Labeling Yourself the Way God Labels You (The Grace Awakening Trilogy)https://www.amazon.com/Grace-Rehab-Labeling-Yourself-Labels/dp/0983681228/ref=pd_bxgy_sccl_2/137-1945557-0829710?pd_rd_w=nlp7o&content-id=amzn1.sym.7757a8b5-874e-4a67-9d85-54ed32f01737&pf_rd_p=7757a8b5-874e-4a67-9d85-54ed32f01737&pf_rd_r=9K501625XM60D0YSQ52N&pd_rd_wg=Rzw60&pd_rd_r=7558a274-5a17-4343-96b2-27e6457fafa8&pd_rd_i=0983681228&psc=1Grace Breakthrough: Exploding the Lies that Wound Your Confidence and Joy (The Grace Awakening Trilogy)https://www.amazon.com/Grace-Breakthrough-Exploding-Wound-Confidence/dp/0983681252About Our Host: Bill Giovannetti is the Senior Pastor at Pathway Church, Redding, California — an experienced senior pastor with a demonstrated history of working in the religious institutions' industry. He also teaches ministry-related college classes at Simpson University and the A. W. Tozer Theological Seminary. Bill has always had a passion to bring the deep things of God's word to the everyday people of God. Resources: Veritas School Online Theological School https://www.veritasschool.life/Connect with Bill Giovannetti: ● Visit the website: https://www.veritasschool.life/● Subscribe to the podcast: https://maxgrace.com/category/podcasts/● Follow Bill on Facebook: https://www.facebook.com/bill.giovannetti● Follow Bill on Twitter: https://twitter.com/BillGiovannetti● Follow Bill on Instagram: https://www.instagram.com/billgiovannetti/ Thanks for tuning in! Please don't forget to like, share, and subscribe!

In this episode of Real Christianity, pastor Dale Partridge wraps up the final portion of Paul's denunciation of legalism.

www.f3nation.com

In this first of three episodes on God's law, Jon and Justin talk about the distinction between the law and the gospel. The law and the gospel are both contained in the Old and New Testaments, respectively. The law and the gospel are distinct and ought not be mixed--and, yet, they are complementary in God's economy of salvation. The guys introduce the listener to this historically Reformed doctrine and consider why it is so important. Semper Reformanda: Jon and Justin consider how covenant theology and law/gospel distinction complement one another in a Reformed theological framework. The guys talk about how useful these tools are for rightly understanding the Scriptures. Resources:Our episode on "What Must I Do to Be Saved?"Our episode on "Are You a Legalist or an Antinomian?"Our episode on "The Law, the Gospel, and Sanctification"

In this first of three episodes on God's law, Jon and Justin talk about the distinction between the law and the gospel. The law and the gospel are both contained in the Old and New Testaments, respectively. The law and the gospel are distinct and ought not be mixed--and, yet, they are complementary in God's economy of salvation. The guys introduce the listener to this historically Reformed doctrine and consider why it is so important.Semper Reformanda: Jon and Justin consider how covenant theology and law/gospel distinction complement one another in a Reformed theological framework. The guys talk about how useful these tools are for rightly understanding the Scriptures.Resources:Our episode on "What Must I Do to Be Saved?"Our episode on "Are You a Legalist or an Antinomian?"Our episode on "The Law, the Gospel, and Sanctification"https://youtu.be/RDjkKGIu0xQ