Podcasts about lutherans

God's Word plainly teaches, “The law is holy, and the commandment is holy and righteous and good” (Romans 7:12). And so, we do not discard the Law, which is a holy gift from God. However, Lutherans have sometimes debated that Law's applications. In the 16th century, Lutheran theologians debated the question, “How many uses of God's Law are there?” While there is but one Law of God, He uses it in various ways, depending on the person to whom it is applied. Theologians attempted to catalogue these uses. Some disputes over numbering and terminology amounted to misunderstandings, but there were substantive disagreements as well, mainly involving the third use of the Law (the Law as a guide for Christian life). In response to these debates, the Formula identified three proper uses of God's holy Law. This study will explore the biblical basis for these three uses. Rev. Carl Roth, pastor of Grace Lutheran Church in Elgin, TX, joins Andy and Sarah to talk about the first “Searching Scripture” feature in the June/July 2026 issue of the Lutheran Witness titled “Article VI: The Third Use of God's Law” on Article VI in the Formula of Concord. This year, “Searching Scripture” is themed “Following the Formula” and will walk through the Formula of Concord in the Augsburg Confession. Follow along every month! This year, “Searching Scripture” is walking through the Formula of Concord (FC) from our Lutheran Confessions, exploring the biblical foundations for each topic. Before starting this study, it may be helpful to read FC Ep VI on the third use of the Law (p. 485–486) in Concordia: The Lutheran Confessions, CPH 2005). Or follow along with the full Formula of Concord monthly reading plan at witness.lcms.org/reading-plan. Listen to the Coffee Hour episode with Rev. Brady Finnern on Article V at kfuo.org/2025/06/02/coffee-hour-060225-third-use-of-the-law-the-lords-supper-in-the-formula-of-concord, and find correlating Concord Matters episodes at kfuo.org/formulaofconcord. Find online exclusives of the Lutheran Witness at witness.lcms.org and subscribe to the Lutheran Witness at cph.org/witness.

God's Word plainly teaches, “The law is holy, and the commandment is holy and righteous and good” (Romans 7:12). And so, we do not discard the Law, which is a holy gift from God. However, Lutherans have sometimes debated that Law's applications. In the 16th century, Lutheran theologians debated the question, “How many uses of God's Law are there?” While there is but one Law of God, He uses it in various ways, depending on the person to whom it is applied. Theologians attempted to catalogue these uses. Some disputes over numbering and terminology amounted to misunderstandings, but there were substantive disagreements as well, mainly involving the third use of the Law (the Law as a guide for Christian life). In response to these debates, the Formula identified three proper uses of God's holy Law. This study will explore the biblical basis for these three uses. Rev. Carl Roth, pastor of Grace Lutheran Church in Elgin, TX, joins Andy and Sarah to talk about the first “Searching Scripture” feature in the June/July 2026 issue of the Lutheran Witness titled “Article VI: The Third Use of God's Law” on Article VI in the Formula of Concord. This year, “Searching Scripture” is themed “Following the Formula” and will walk through the Formula of Concord in the Augsburg Confession. Follow along every month! This year, “Searching Scripture” is walking through the Formula of Concord (FC) from our Lutheran Confessions, exploring the biblical foundations for each topic. Before starting this study, it may be helpful to read FC Ep VI on the third use of the Law (p. 485–486) in Concordia: The Lutheran Confessions, CPH 2005). Or follow along with the full Formula of Concord monthly reading plan at witness.lcms.org/reading-plan. Listen to the Coffee Hour episode with Rev. Brady Finnern on Article V at kfuo.org/2025/06/02/coffee-hour-060225-third-use-of-the-law-the-lords-supper-in-the-formula-of-concord, and find correlating Concord Matters episodes at kfuo.org/formulaofconcord. Find online exclusives of the Lutheran Witness at witness.lcms.org and subscribe to the Lutheran Witness at cph.org/witness. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

Caleb Keith and John Hoyum discuss the content and purpose of the Athanasian Creed. What is this third ecumenical creed, and why do Lutherans still confess it today? More from 1517: Give to the June 1517 Podcast Network Fundraiser! Learn more about the 1517 Podcast Network Fundraiser 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education  

May 30, 2026Today's Reading: Introit for Trinity - Psalm 8:1-2a, 3-5; antiphon: Liturgical TextDaily Lectionary: Numbers 32:1-6, 16-27; Luke 24:1-27Blessèd be the Holy Trinity and the undivided Unity. Let us give glory to him because he has shown his mercy to us. (Antiphon for the Introit on Trinity Sunday) In the Name + of Jesus. Amen.Tomorrow, we celebrate Trinity Sunday. It's very likely that you'll confess the Athanasian Creed in church tomorrow. The Athanasian Creed describes (in not a few words!) the relationship between the Father, and the Son, and the Holy Spirit – the Three in One and One in Three. And while it may be hard to understand how God can be three Persons in one God, we can believe it by faith, knowing that this is exactly what Jesus has revealed to us. Not only can we believe it, we must believe it. As the creed says, “whoever desires to be saved must, above all, hold the catholic faith…And the catholic faith is this, that we worship one God in Trinity and Trinity in Unity.” There is no salvation without faith in the Trinity, because there is no God beside Him. Which also means there is no salvation apart from Him.And that's really where the rubber hits the road. We must believe and trust that God is triune, but we do not come to that faith by learning about God's omnipotence or His eternal nature, or even that He is Three in One. We come to faith through the Gospel, by hearing what God has done for us in Christ. In fact, I would argue that it is through the Gospel that we learn about the Trinity most clearly. Perhaps that's why Trinity Sunday was placed here at the end of the festival half of the Church Year. The year began with Advent and the Christmas season, in which we are reminded that the Father's love for His creation compelled Him to send His Son, the second Person of the Trinity, to become flesh and blood for us. Next came the Epiphany season in which we heard of Christ's Baptism, fasting, temptation, and Transfiguration – all things He underwent on our behalf to fulfil God's will for our salvation. Then came Lent and Easter, which focus our attention on Jesus' suffering and dying to atone for our sins, and His victorious defeat of death and the devil. Finally, we celebrated the Ascension and Pentecost - Christ's enthronement at the Right Hand of the Father, and the giving of the Holy Spirit who creates and sustains faith in us so that we can believe in Jesus and be saved. Only after learning of all these things that God has done to have us as His people can we truly see who God is. That is, we see beyond the outward characteristics of God (His omnipotence, omniscience, eternal nature, etc.) and we begin to see God's very heart. We see from the Gospel that God, the Three in One, is more than a mysterious power in the heavens, but is in fact our loving Lord, united in nature and essence as well as in our life and salvation. In the Name + of Jesus. Amen.Almighty God, our heavenly Father, because of Your tender love toward us sinners You have given us Your Son that, believing in Him, we might have everlasting life. Continue to grant us Your Holy Spirit that we may remain steadfast in this faith to the end and finally come to life everlasting; through Jesus Christ, our Lord.Rev. Aric Fenske, Executive Director of Lutherans for Life.

May 29, 2026Today's Reading: Acts 2:1-21Daily Lectionary: Numbers 27:12-23; Luke 23:26-56And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.(Act 2:21)In the Name + of Jesus. Amen.On the day of Pentecost, the Holy Spirit descended upon the apostles, and they went out and began to preach the Gospel in languages that they'd never learned. That's amazing! Not just the fact that they instantaneously learned new languages, but the fact that they went out and spoke at all! Remember, these are the same guys who had locked themselves in a room because they were afraid of the Jews (Jn. 20:19). They were barely willing to be seen in public, and now they're standing in a huge crowd proclaiming that Jesus was God and that He had risen from the dead. What changed? It wasn't the ability to speak new languages that gave them this newfound courage. It was their faith in Jesus. That's what the Holy Spirit does; He creates faith in Jesus. The apostles had spent three years with Jesus. They watched Jesus do countless miracles. They listened to Him preach dozens of sermons. They even saw Him alive after He had died. They knew the facts, but none of it made any sense to them. They didn't believe it. But then the Holy Spirit came and did exactly what Jesus promised He would. He brought to their remembrance everything Jesus had said to them (John 14:26), and guided them “into all truth” (John 16:13). Their hearts and minds were opened, and they believed. Now, they all had confidence that since Jesus had risen from the dead, their sins had been washed away and everlasting life was theirs. Which meant there was nothing left to fear, not even death itself. And they were so excited about this that they immediately went out and began preaching the Gospel, because they wanted everyone else to have the same confidence they had.  And that's how the Holy Spirit comes to you today. He comes through the apostolic preaching of the Gospel. When your pastor preaches to you, the Holy Spirit descends on you, just like He did with the apostles. And as He comes to you, He doesn't just teach you the facts about Jesus' life and death, He also opens your heart and mind to believe it. Now it's your tongue that is affected. No,  you aren't given the ability to speak in languages you've never learned; you have been given the ability to do something even greater – call upon the name of the Lord and be saved (Acts 2:21). The Holy Spirit works the same miracle in us that He worked in the Apostles. He takes sinners who “cannot by their own reason or strength believe in Jesus Christ our Lord or come to Him,” (SC, 3rd Art.), and He gives us new life by creating faith in our hearts. And by that faith in Jesus, we not only receive eternal salvation, we are emboldened to share this news with others, that they too might call upon the name of the Lord and be saved. In the Name + of Jesus. Amen.Come, Holy Ghost, Creator blest, And make our hearts Your place of rest; Come with Your grace and heav'nly aid, And fill the hearts which You have made. (LSB 498: 1)Rev. Aric Fenske, Executive Director of Lutherans for Life.

May 28, 2026Today's Reading: Catechism: The Lord's Prayer - 2nd PetitionDaily Lectionary: Numbers 24:1-25; Luke 23:1-25“What does this mean? The kingdom of God certainly comes by itself without our prayer, but we pray in this petition that it may come to us also.How does God's kingdom come? God's kingdom comes when our heavenly Father gives us His Holy Spirit, so that by His grace we believe His holy Word and lead godly lives here in time and there in eternity.” (Small Catechism- The Lord's Prayer- Second Petition)In the Name + of Jesus. Amen.There are really only two kingdoms in the world. One is the kingdom of Satan, whom Jesus calls the “ruler of this world” (John 12:31). The other is the Kingdom of God, the rightful ruler of all creation. The devil's kingdom is defined by pride, selfishness, anger, jealousy, hatred, lust, and every other evil you can think of. God's kingdom is defined by love, righteousness, holiness, goodness, patience, forgiveness, and all that is beautiful. To be in the devil's kingdom is to be in a kingdom of misery and pain, leading to everlasting death with even more misery and pain. To be in God's kingdom is to know true peace, joy, freedom, and blessedness, leading to everlasting life with pleasures beyond description. As our baptismal liturgy reminds us, “we are all conceived and born sinful and are under the power of the devil until Christ claims us as His own,” (LSB, pg. 268). We are born needing to be rescued from the devil's kingdom and brought safely into God's kingdom. And, since our sinful nature is always fighting against God and urging us back into Satan's kingdom, we need God's help to keep us in His Kingdom forevermore. That's what we're praying for in the 2nd Petition of the Lord's Prayer. We are not praying that God would establish His kingdom; Jesus has already taken care of that. By living a perfectly holy life in the flesh and offering Himself as a sacrifice for the sins of the world, Jesus has disarmed the devil, broken down the doors of his phony kingdom, and established His own holy Kingdom. As Luther said, “the Kingdom of God certainly comes by itself.” What we are asking is that God would bring us into His Kingdom that He has established by the blood of Christ. We pray that He would rescue us from the clutches of the devil and make us His children, with all the benefits and blessings thereof. But how does God bring us into His kingdom and make us His children? Through faith in Christ. And how does He create this faith in us? It's just as Paul said, “faith comes from hearing, and hearing through the word of Christ” (Romans 10:17). The Holy Spirit creates faith by coming to us in God's Word. So we pray that God would continue to send us His Holy Spirit and help us believe His word, so that we would be kept safely in His Kingdom, now and forever. And, since Jesus died for the sins of the whole world and desires that each person come into His kingdom, we pray this Petition not just for ourselves, but for every one of our neighbors. In the Name + of Jesus. Amen.Draw us to Thee Unceasingly, Into Thy kingdom take us; Let us fore'er Thy glory share, Thy saints and joint heirs make us. (LSB 701: 5)Rev. Aric Fenske, Executive Director of Lutherans for Life.

Hypostatic union, Lutherans and Eucharistic Sacrifice, substitutionary punishment vs. sacrifice and more on Called to Communion with Dr. David Anders.

May 27, 2026Today's Reading: Genesis 11:1-9Daily Lectionary: Numbers 23:4-28; Luke 22:47-71“Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD dispersed them over the face of all the earth.” (Genesis 11:9)In the Name + of Jesus. Amen.When Noah and his family left the ark, God sent them forth with the blessing He had first given to Adam and Eve; “And you, be fruitful and multiply, increase greatly on the earth and multiply in it,” (Genesis 9:7). Maybe it was just sinful pride or perhaps it was out of fear that God would go back on His promise and send another flood upon the earth, Noah's descendants willfully disobeyed God's directions. Instead of multiplying on the earth, they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth,” (Genesis 11:4).In response to this sinfulness, God came down and confused their language, and He dispersed them across the earth. This event not only explains the origins of the different races and languages on the earth, it also teaches us an important lesson about the nature of sin. Sin always causes division. Sin divides us from God, and it divides us from one another. Whether in sinful pride or because we fail to trust God as we should, every sin we commit is a crime against God or our neighbors, or both. We hurt ourselves and we hurt others. Our relationship with God is strained, and our earthly relationships are also hampered. Many of you have probably seen that sin has the power to destroy even the strongest bonds. Thankfully, on Pentecost, the Holy Spirit shows us that there is something even stronger than sin, with the power to heal broken relationships and bring us back together. That, of course, is the blood of Jesus, which covers all our sins. When the Holy Spirit descended on the Apostles that day, He gave them the ability to preach the Gospel in different languages, so that each person might hear “in our own tongues the mighty works of God” (Acts 2:11). With that, the curse of Babel began to unravel. Today, as the Holy Spirit comes to us through God's Means Of Grace, He cleanses us in the blood of Jesus and reconciles us to God. That means that our relationship with God has been restored. God no longer regards us as enemies, but as His own beloved children (Romans 5:10, Ephesians 2:12-13). And with that, God also begins to reconcile us to each other. In forgiving our sins, the Holy Spirit is both teaching and empowering us to forgive others as we have been forgiven by God (Matthew 6:12, Colossians 3:13), so that we might live as God's children, united and at peace with those around us. In the Name + of Jesus. Amen.O God, through Your Son, Jesus Christ, You reconciled the world to Yourself and have given to Your Church the ministry of reconciliation. Strengthened by Your forgiveness, grant that Your whole Church may live in the unity of the Spirit and the bond of peace; through Jesus Christ, Your Son, our Lord. Amen.Rev. Aric Fenske, Executive Director of Lutherans for Life.

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

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May 26, 2026Today's Reading: John 10:1-10Daily Lectionary: Numbers 22:21-23:3; Luke 22:24-46“The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly.” (John 10:10)In the Name + of Jesus. Amen.In the Small Catechism, Luther names the sources of temptation as the devil, the world, and our own sinful nature (Lord's Prayer, 3rd Petition). Very often (if not always), these temptations to sin come as the promise that your life will be better or more pleasing if you just give in. “You'll have much more fun if you just disobey your parents and lie about what you're really doing.” “If you skip church every weekend to play ball, you could get a scholarship and eventually end up rich and famous. Going to church won't do that for you!” “You and your girlfriend will feel so much better and grow closer together if you quit fighting your urges and give in already.” But Jesus reminds us that these are always empty promises. “The thief comes only to steal and kill and destroy.” The devil, the world, and our sinful natures are nothing more than thieves and robbers, which are opposed to God's will and design for our lives. Instead of making our lives better or more pleasurable, sin will always leave us in pain and misery and drive us away from God. The truly good life isn't found outside of God's word, but in it! “I came that they may have life and have it abundantly,” Jesus promised. (John 10:10). Jesus came, taking on our human likeness, to suffer under the law and die as the payment for our sins so that He could grant us life; life offered in His Word and Sacrament and received by faith. That is true life - the good and blessed life. This is not a promise that we'll get everything we want; an easy life full of riches and fame with little pain or suffering. Remember, the things that our sinful flesh desires are likely to turn us away from God. The abundant life that Jesus promises is a life lived in communion with God. We live with the confidence that our sins are forgiven and that God loves us in Christ. We live with the hope that God cares for us and provides for all our needs of body and soul. We live with the promise that not even death will separate us from the love of Christ. And we live with eyes opened to see the emptiness in the promises of the thieves and robbers, and the goodness of God's will for our lives as expressed in His Commandments. The devil, the world, and our sinful nature will try to convince us that our life in Christ is dull and dreary and that we must run away from God and His Word to find goodness and pleasure. But we know that our life in Christ is an abundant life, full of contentment, peace, and joy.   In the Name + of Jesus. Amen.I am content! My Jesus is my light, My radiant sun of grace. His cheering rays beam blessings forth for all, Sweet comfort, hope, and peace. (LSB 468: 3)Rev. Aric Fenske, Executive Director of Lutherans for Life.

May 25, 2026Today's Reading: John 3:16-21Daily Lectionary: Numbers 22:1-20; Luke 22:1-23“For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.”  (John 3:17)In the Name + of Jesus. Amen.Why did Jesus come down from heaven to dwell on the earth? Easy, right? To die for the sins of the world. The familiar words of John 3:16 tell us that. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” But don't stop there! John 3:17 expresses the same thought but in the opposite way. “For God did not send his Son into the world to condemn the world, but in order that the world might be saved.” Why did Jesus come? Because God doesn't want to condemn the world, He wants to save it! It seems so obvious, and yet the devil, the world, and our own sinful nature are constantly trying to convince us that God is sitting in heaven like a crabby old man just waiting to punish all those who disobey Him. But that couldn't be further from the truth. “God is love” (1 John 4:8), and He wants all people “to be saved and come to the knowledge of the truth,” (1 Timothy 2:4). This should be some of the most comforting news we've ever heard! God wants us to be saved. God does not want to condemn you or anybody else, for that matter. I don't know about you, but when I consider my own sins, and the terrible things that I've done and the awful things I've thought, I wonder how God could possibly not condemn me. Yet Jesus reminds us that He lived, suffered, and died precisely so that I wouldn't have to be condemned.  Sadly, not everyone will receive this salvation. Many will choose to live outside of God's love and condemn themselves. But this is not what God wants. He tells us that He has “no pleasure in the death of the wicked, but that the wicked turn from his way and live,”(Ezekiel 33:11).There are people that I know and love who are currently choosing to live without Christ's forgiveness. I'm sure you do too. And while that makes us sad, we can rejoice knowing that God doesn't want them to be condemned. He's given Jesus to the world because He doesn't want them to be condemned. This means that God will continue to reach out to them all with His love through His Means Of Grace, His Word and Sacraments, offering forgiveness and working through the Holy Spirit to bring them to faith. Therefore, we can rest assured that God won't give up on them, just as He hasn't given up on us.  In the Name + of Jesus. Amen.God would not have the sinner die; His Son with saving grace is nigh; His Spirit in the Word declares How we in Christ are heaven's heirs. (LSB 571:3)Rev. Aric Fenske, Executive Director of Lutherans for Life.

Today's podcast should help offer some incite into how Lutherans read the Bible. In a nutshell…we read it through a lens of faith and grace. Pastor Eric Ohrtman breaks it down into three things we do when reading scripture: 1) We use the Bible to understand it, 2) We put things into context, 3) We read with our eyes on Jesus. He talks through the competing paradoxes of saint and sinner, law and gospel, fear and hope and love. And the importance of reading and hearing it collectively as a church, and how the lectionary is designed to help us do this together.

May 24, 2026Today's Reading: John 14:23-31Daily Lectionary: Numbers 21:10-35; Luke 21:20-38“Jesus answered him, 'If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.'” (John 14:23)In the Name + of Jesus. Amen.“Jesus answered him, 'If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.'” (John 14:23)I love Jesus. I'm sure most of you do too. Jesus says that if we love Him, we will keep His words. The word “keep” here doesn't just mean to obey; it also means to treasure or hold on to. If we love Jesus, we will love and obey His Words. That totally makes sense. If we love Jesus, we'll love the things that He tells us to love and cling tightly to them. If we love Jesus, we'll love the things that Jesus loves. If we love Jesus, we'll want to make Him happy and do the things that He wants us to do. This is all most certainly true. So, how's that going for you? Do you always appreciate everything Jesus has said to you? Do you love Jesus' words that say you should forgive that girl at school who's always mean to you? Do you love God's plan for chastity and sexual purity the way that Jesus does? Do you always want to make Jesus happy, or are you preoccupied with making yourself happy? We all know the answers to these questions, and it's not good. But remember, when Jesus promises to send the Holy Spirit to us, He promises that the Spirit will bring to our remembrance all that Jesus has said to us (John 14:26). And Jesus doesn't just preach the Law to us, He gives us the promises of the Gospel! You are washed by Jesus' blood. Your Baptism has joined you to Christ's death and resurrection. The Heavenly Father loves you and has made His home in you. Jesus will feed you with His own Body and Blood to strengthen you unto everlasting life. And all of this is given to you as a Gift, by grace through faith, apart from any merit or worthiness in you. If we love Jesus, we will love these words! In fact, that's pretty much what it means to be a Christian! We love the Gospel, and we live in the peace that Jesus promises, with hearts untroubled by the accusations of the Law (John 14:27). At the same time, in response to the Gospel, the Holy Spirit begins to create in us a love for the other words that Jesus has spoken to us, the words of His holy law, that we might obey them to the pleasure of God.  In the Name + of Jesus. Amen.O God, on this day You once taught the hearts of Your faithful people by sending them the light of Your Holy Spirit. Grant us in our day by the same Spirit to have a right understanding in all things and evermore to rejoice in His holy consolation; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. (Collect for Pentecost)Rev. Aric Fenske, Executive Director of Lutherans for Life.

This is an excerpt from Chapter 5 of “Biblical & Social Justice: What Is It?,”
entitled “A Nation Founded on Christian Principles?”      Listening to the stories of Christian nationalists, one might become persuaded that the United States descended from heaven. Any assertion that the United States was founded on Biblical and Christian principles must also concede that slavery was part and parcel of an unbiblical and unChristian version of so-called Biblical and Christian principles. It is not necessary to attribute the founding of the nation to the Bible or an organized Christian effort. Any review of the actual history of the founding of the United States, absent spiritualized narratives, shows that highly educated and brilliant men were responsible for debating, working, and creating the founding philosophies and documents. All the Framers were informed by their education, experiences, and faith. They were also informed by selfish motivations and economic interests.   It is noteworthy that the Framers decided not to include Scripture in the founding documents. This is consistent with their objective to avoid creating a nation controlled by the church or by religion. Below is a summary of the Framers: Almost all of the 55 Framers had taken part in the Revolution, with at least 29 having served in the Continental forces, most in positions of command. All but two or three had served in colonial or state government during their careers. The vast majority (about 75%) of the delegates were or had been members of the Confederation Congress, and many had been members of the Continental Congress during the Revolution. 25 had been state governors. More than half of the delegates had trained as lawyers (several had even been judges), although only about a quarter had practiced law as their principal means of business. Others were merchants, manufacturers, shippers, land speculators, bankers, or financiers. Several were physicians or small farmers, and one was a minister. Of the 25 who owned fellow humans, 16 depended on slave labor to run the plantations or other businesses that formed the mainstay of their income. Most of the delegates were landowners with substantial holdings, and most, except for Roger Sherman and William Few, were very comfortably wealthy. George Washington and Robert Morris were among the wealthiest men in the entire country. Much of that wealth was built through the unpaid labor of enslaved persons. Of the 55 Framers, only one was a Christian minister. Regarding the religious faith of the Framers: Of the 55 delegates to the 1787 Constitutional Convention, 28 were Anglicans, 21 were other Protestants, and two were Roman Catholics (D. Carroll and Fitzsimons). Among the Protestant delegates to the Constitutional Convention, eight were Presbyterians, seven were Congregationalists, two were Lutherans, two were Dutch Reformed, and two were Methodists. A few prominent Founding Fathers were anti-clerical notably Jefferson. It is a reach of imagination and romanticism to believe the 55 Framers acted as a group of Christians in consultation with the Scriptures and prayer. The work of the Framers, as is the case with most good work, owes to the skill of the persons working, whether Christian or non-Christian. One very significant factor argues against the rosy Christian nationalist perspective about our nation's founding: SLAVERY. For many of us, celebrating our nation's founding as a triumph of the Bible and Christianity is offensive given the treatment and property status of our ancestors. To be sure, the formation of the United States, developing the governing documents, and organizing independent colonies was a triumph of human enterprise and self-governing. The telling of history cannot overlook owning, selling, and abusing humans in the service of other humans used to build their economy, was decidedly ungodly. It was not something Jesus would have done. The historic facts regarding the formation of the nation are compelling reading without the hyperbole of a Christian nationalist narrative. The facts are far more interesting than the fabrications.   -  

A major LCMS convention overture could reshape the way the Concordia University System functions — but many everyday Lutherans may not understand what is being proposed, why it matters, or what questions still need to be answered.In this episode of Lead Time, Tim Ahlman and Jack Kalleberg sit down with Dr. Bernard Bull, President of Concordia University, Nebraska, to discuss Overture 7-01, the future of the Concordia University System, and why this technical governance issue may have very real implications for trust, collaboration, church worker formation, and the future of Lutheran higher education.Dr. Bull explains why he believes the Concordias are not trying to “go rogue,” why visitation and relationship matter, and why major structural changes should happen with broad conversation, due diligence, and transparency. The conversation also explores the difference between churchly visitation and corporate oversight, the importance of local Concordia boards, possible financial questions around grants and planned gifts, and how delegates should think carefully before convention.Support the show⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️Care about the future of the LCMS?Join the LCMS Current! (LCMS Current Events Newsletter)https://www.uniteleadership.org/thelcmscurrent⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️To learn more, visit uniteleadership.org

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

Most Lutherans do not get excited about bylaws — but sometimes a bylaw change can have real consequences for local ministry.In this episode of Lead Time, Tim Ahlman and Jack Kalleberg sit down with Jim Saalfeld, CEO of the Church Extension Fund, to discuss LCMS Overture 9-06 and proposed changes related to Bylaw 1.5. While part of the overture appears to create new structures for entities like LCEF and Concordia Plans to partner with for-profit entities, Jim raises concerns that the broader rewrite may be far more sweeping than many delegates realize.Could this affect local ministries, RSOs, church-related organizations, CEFs, governance documents, property, audits, donations, and legal liability? And should delegates vote on something this complex if they do not fully understand what it means?This conversation is not about assigning motive. It is about asking for clarity before the 2026 LCMS Convention in Phoenix.If you are an LCMS pastor, lay delegate, congregational leader, school leader, RSO leader, or simply a Lutheran who cares about the future of the Synod, this is a conversation worth hearing.Support the show⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️⬇️Care about the future of the LCMS?Join the LCMS Current! (LCMS Current Events Newsletter)https://www.uniteleadership.org/thelcmscurrent⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️⬆️To learn more, visit uniteleadership.org

In this profound exploration of Matthew 21:40-46, Tony Arsenal and Jesse Schwamb unpack the Parable of the Wicked Tenants and its devastating indictment of Israel's religious leadership. The hosts navigate the complex theological terrain of kingdom transfer, covenant faithfulness, and the identity of God's people across redemptive history. With careful attention to the text's original context and its implications for the church today, they examine how Christ presents himself as the rejected cornerstone—the one upon whom people either fall in repentance or are crushed in judgment. This episode offers rich insights into supersessionism, the remnant theology of Romans 11, and the practical call for Christians to examine whether they're submitting to Christ as the true cornerstone or attempting to usurp his rightful place. Key Takeaways The Self-Condemning Verdict: The chief priests and Pharisees unknowingly pronounce judgment upon themselves when they declare the wicked tenants deserve destruction, demonstrating how the natural conscience can discern God's justice even when blind to personal complicity. Kingdom Transfer as Covenant Transition: The "taking away" of the kingdom represents not the abandonment of God's elect remnant but the historical-redemptive transition from the typological Old Covenant administration to the New Covenant church gathered from all nations. The Cornerstone's Double Judgment: Christ as the cornerstone presents two modes of encounter—those who fall upon him in repentance are broken but healed; those upon whom he falls in final judgment are ground to powder with no remedy. Visible vs. Invisible Church Distinction: The visible identification of God's people shifted from the geopolitical nation of Israel to the universal church, while the invisible elect have always been saved by grace through faith in the coming Messiah. Fear of Man vs. Fear of God: The Pharisees' restraint from seizing Jesus due to fear of the crowds (rather than fear of God) exemplifies how the wicked are dominated by human opinion rather than divine accountability. Infant Baptism and Covenant Community: The joyful inclusion of children in the visible covenant community through baptism reflects God's gracious promise sealed to those who contribute nothing to their own covenant status. Fruit-Bearing as Evidence: The "new tenants" are characterized not by works-righteousness but by evidential fruit—the genuine works that flow from "true and lively faith" worked by the Holy Spirit. Key Concepts The Irony of Self-Condemnation The theological and pastoral power of this parable reaches its climax when the religious leaders, failing to perceive themselves as the wicked tenants in Jesus's story, pronounce harsh judgment upon the hypothetical villains: "He will bring those wretches to a wretched end." This moment mirrors Nathan's confrontation of David after the Bathsheba affair, yet with a tragic difference—these leaders never experience David's repentance. Calvin observes that the natural conscience, even when blind to personal guilt, retains an "hidden impulse to identify with justice." The Pharisees demonstrate total depravity in high definition: they possess enough moral clarity to recognize egregious covenant-breaking in the abstract, yet remain entirely blind to their own embodiment of that very wickedness. This irony serves as both judgment and warning—we all possess an uncanny ability to see sin clearly everywhere except in the mirror. Kingdom Transfer: Covenant Continuity and Discontinuity The phrase "the kingdom of God will be taken away from you and given to a nation producing its fruit" requires careful theological handling to avoid both replacement theology (in its pejorative sense) and dispensational fragmentation. The Reformed understanding maintains covenant continuity: there has always been one people of God, defined not ethnically but by faith in the Messiah. What changes is the visible administration of the covenant. Under the Old Covenant, the visible church was largely coterminous with ethnic Israel—a geopolitical reality with boundaries, a zip code, and national identity. Under the New Covenant, the visible church explodes these ethnic and geographic boundaries, fulfilling God's promise to Abraham that "in your seed all nations will be blessed." This is not Plan B; it's the eschatological unveiling of what was always intended. The "breaking off of natural branches" (Romans 11) refers to covenant unfaithfulness resulting in exclusion from visible covenant privileges, while the faithful Jewish remnant—the apostles, early believers, and the ongoing elect from Israel—remain fully incorporated into the church. The vineyard hasn't been abandoned; it's been opened to "other tenants" who will render the proper fruit: Gentiles grafted in alongside believing Jews into the one olive tree of God's redemptive purposes. The Cornerstone: Salvation or Destruction Christ's invocation of Psalm 118:22—"the stone which the builders rejected has become the chief cornerstone"—followed by his dual judgment ("whoever falls on this stone will be broken...on whomever it falls, it will scatter him like dust") presents two exhaustive options for relating to Jesus. The cornerstone in ancient construction was the foundational stone by which all other stones found their proper alignment and orientation. To fall upon this stone willingly—in repentance, faith, and self-abandonment—is painful. It shatters pride, self-righteousness, and autonomy. But this breaking leads to healing, to being properly "squared" and aligned with reality as God has constructed it. The alternative is catastrophic: to have the cornerstone fall upon you in final eschatological judgment is to experience irreversible, total destruction—being "ground to powder" with no possibility of remedy. The practical application is urgent: we must examine ourselves continually to ensure we're not attempting to be our own cornerstone, measuring righteousness by our own standards, aligning the universe to ourselves rather than submitting to Christ as the measure of all things. Memorable Quotes "There's never a time where that righteousness is removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, as the faithful tenants when the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves?" — Tony Arsenal "The vineyard of God is still let out, the fruit is still demanded, the cornerstone is still laid. Blessed are they who receive him—and also get those babies into church." — Jesse Schwamb "This is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are not properly assigning the cornerstone its place... the whole thing is gonna crush you." — Tony Arsenal Full Episode Transcript [00:01:05] Jesse Schwamb: Welcome to episode 492 of The Reformed Brotherhood. I'm Jesse.  [00:01:14] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:01:18] Jesse Schwamb: Hey brother.  [00:01:19] Parable Recap [00:01:19] Jesse Schwamb: Well, the time has finally come for us to close out our discussion in Matthew 21. This is the Parable of the Vine growers, and everybody should just go back and list everything we said so far, but I think here's how we could sum it up. Jesus's authority gets challenged and he sets a trap so beautiful that we should put it into a museum. He tells basically the religious bigwigs, this whole story where tenants speed up servants, they kill the air. They generally behave like it's an HOA literally run by the devil. And then he asks them this question, so what should the owner of the vineyard do And the chief priest. Chest puffed up. Basically shout out the answers to their own indictment. Smoke 'em. Give the vineyard to somebody who isn't garbage. Listen fellas, you just preached your own funeral. So in this we get to see this total depravity in 4K. Sovereign grace skips the credential gatekeepers and it lands on the tax collectors and the gentiles. They elect the vineyard, the self-righteous, get the rock. And we're gonna close out what all of that means, including probably not a small amount of talk about the kingdom being transferred, whatever that means, and maybe a little engrafting. Aah, Romans 11 style. It's all there for us. And that is what is coming up. [00:02:34] Affirmations Setup [00:02:34] Jesse Schwamb: Of course before we can do any of that, we can't even get there. Tony, before we do affirmations, denials, you and I both know it's our contractual obligation. It's what the people want all over the world. If we skip this, there will be some kind of riot revolt. So we gotta start there. Let's not get too excited yet. So I'm curious as always, are you affirming with something or you not against something for this episode?  [00:02:58] Tony Arsenal: I am, I'm affirming, uh, this is gonna be like people are gonna grow and roll their eyes a little bit.  [00:03:04] Infant Baptism Joy [00:03:04] Tony Arsenal: I'm affirming infant baptism today. We had a lovely infant baptism at church, um, and a couple recently had a child. Um, there's been, this was a kind of a particularly, um, poignant baptism. Um, the, the mother was in the hospital for several weeks before the baby was born, um, with some medical challenges, so was in. In the hospital. In the hospital for like, I want to say probably four weeks, which is a long time. Um, they have several other children, which makes it even harder. Um, and then, uh, then the baby was in the hospital for quite some time. He came a little early and then had some other issues. Um, and so this family was out of church for quite some time dealing with these health issues, and we, we all miss them very much. So it was a very sweet moment. Um, and it's just a, a good reminder, right? And, and the way our church does it is, you know, the pastor, the family comes up, they do vows, they do the baptism, but he calls all the children forward and the children come and sit, uh, right in the front row and they watch this all happen. Um. Which is, is very sweet. And you know, I, I went up there with Augie, and Augie was sitting on my lap and he was very, he was like super locked into this, this whole thing, which is, uh, which was nice to see. So I'm affirming infant baptism. It's a beautiful, beautiful picture of the gospel. Um, it's, it's God's promise being sealed to someone who contributes nothing to, um, to that promise contributes nothing to, uh, their own, um, position in the church or status in the church. They contribute nothing. Um, in most cases they're not even aware of what's going on. So I know not all of our listeners are, uh, are covenant infant Baptists, uh, type people. Um, so yes, I get it. You disagree, but there is something just sweet and beautiful, uh, even I think even for people who aren't quite sold on infant baptism. Um, and I think even sometimes for people who are kind of opposed to infant baptism, I think we've commented in the PA past that there's kind of this impulse that I think all Christian parents have that their children should be. Treated in a certain way that's different than how a non-Christian family treats their children. Right. Um, so there is kind of this instinct that the, there's, whether it's a formal status or just sort of a, a way of thinking about things, there is this impulse that the children of believers are somehow set apart in different, and of course, the, the Presbyterian Covenant Baptist, um, position would, would formalize that through the rite of baptism, uh, at least in part. So I'm affirming infant baptism, both theologically, but also just experimentally today. Like it was just, it was just a balm to my soul to see this, um. And like I said, the congregation has been praying for a long time for the health, uh, and the, the welfare of this family, um, and been, you know, doing meal trains and all the stuff that churches do. But it was, it was a very sweet moment, um, to see the pastor scoop this little baby up in his arms and be able to sort of introduce him to the church as the newest covenant member of the congregation. Uh, it was just a very nice moment. [00:05:59] Baptism Dedication Common Ground [00:05:59] Jesse Schwamb: I think you're right. We can all agree that there's something really beautiful about God growing his church, at least the visible church, through just the multiplicative effect of. People having children, there's something beautiful about that, and then welcoming them in an official way into your congregation, into your midst. Interestingly, in my church, there was a baby dedication today and I was also equally moved though like I would say the promises that were invoked during that time, the equipment's made are very different than what you might hear during kind of pedo infant baptism. You're right in that the spirit of this that is like a representation kind of bringing forward of the child to say he or she is part of us and we're making a commitment to raise them in admonition of the Lord is a really lovely thing. It's like a public recognition that God is providing a manifest blessing in our midst, and that he is growing and working out his church and he's doing it by just bringing new people into it who are being, who are the subjects of procreation. Creation itself, but procreation and how can you not be like, just excited about that. And, and also a little bit like it's also, and I'm not trying to denigrate any practice here, but also just on the face also super adorable. Like when you, when you see a pastor scoop up, like you said, a little child, whether that's to pray with them and dedication or to baptize them. Either way, it's super just like lovely and just pulls in your heartstrings. Yeah. In like this very spiritual way, not just in kind of an emotional kind of way.  [00:07:26] Tony Arsenal: Yeah. Yeah. And I, you know, I don't, I think, um, when I think back, you know, Augie's, obviously you know this, but Augie was dedicated, um, Addie was not. Um, but when I think back to the vows we took, when we dedicated Augie, there are some differences, but there's also a lot that's not different like the sure close to like, raise up your child in the church and to like, pray for them and set a good example. And then, and then the sort of reciprocal vows that the congregation typically takes, that the congregation will do what they can to support the family as they, they raise this child and the Lord. Um, you know, even in, even in a lot of contexts, like in the Presbyterian church, I'm in like prayers that this, this child would come to know Jesus and would, would come to confess the faith for themselves and become a full, you know, full communicate member of the church. Like, those things are all present. So as much as I think, um. As much as I wanna acknowledge that infant baptism or, or covenant, I, I say covenant baptism versus, um, sort of like baptist theology writ, large credo Baptist theology, which is covenantal, but differently covenantal in most cases. Right. Um, even though that is a dividing line, and I think like it's a real dividing line. There's a real division that exists and that there's good theological historical reasons why those divisions exist. There still is so much that is the same. Um, in terms of how Baptists and, and Presbyterians or however formed, you know, PR Christians, um, re reflect on and think about their children. There's some differences, but in terms of like. We all want our children to come to know Jesus. We all want their first memory to be worshiping in the church and loving the Lord. We, we don't want them to ever remember a time where the name of Christ was not on their lips as their savior. Um, all those things are the same and even the, the way we promise before God and, and primarily before God, but before others, even the way we promise to nourish them in, in right doctrine and nourish them in good teaching and bring them into the church and, and set a faithful example. All of those things are the same. So I I I, I never want to diminish the fact that there are differences 'cause there are real differences and there are important differences. But I also think we often sort of like. I think because we've talked about this before, like Reformed Baptists and Presbyterians are so close that we have to bicker over the things that are different. It's like you're, it's like when you fight with your brother on whose side of the room it's on. Like you're so close that you have to find the little things to really bicker about and then you really, really bicker about them. And I think that kind of like describes the, the Presbyterian Baptist divide in a lot of ways. I know there's a lot of people that would say like, Lutherans are closer to Presbyterians and those people are just, I dunno, they're just wrong. Um, on, on, maybe on baptism, they're, they're not wrong. But in terms of general theological principles, like, you know, Westminster Confession, London Baptists, confession, like, it, it's 95% the same content. Sure. Um, and 95% like the same confession, not just the same like words, but the same meaning of the words. And, um, so yeah. Anyway, that's my affirmation. Infant baptism. It was a joy. I was happy to see it. Um, uh, we have a ton of little, little babies in the, the church. It's funny 'cause another, another, um. A couple announced today that they were expecting, and we've, we've had basically pregnant women in the church for, you know, obviously like at least nine months if someone is still pregnant. But like we've had, we've had this like rotation of, of women delivering babies for like, at least, probably, at least 16, 18 months of, of constantly having people who are, are expecting, which is really a great joy to see. So I, I love it. I love the church. I love the Presbyterian church. Um, and this was just another great example of, of the beauty of, uh, a robust confessionalism and a robust presbyterianism. [00:11:08] Jesse Schwamb: The way in which you said that made it sound like you're about to make like a grand historical statement. Like, we've had pregnant people in the church since the first century.  [00:11:18] Tony Arsenal: Well, I mean that's probably true, but  [00:11:19] Jesse Schwamb: yeah, it definitely  [00:11:20] Tony Arsenal: true. Not, not our church. Our church has only been around, our particular church has only been around for like 10 years, so I'm sure there have been times during that period where there were not pregnant people  [00:11:29] Jesse Schwamb: pregnant. It just sounded like we were going all the way back as if like to, again emphasize and maybe this isn't, this is as fair statement, like how faithful God has been like from the beginning. There's always been. Pregnant lady Church. Look, look at how faithful God is.  [00:11:42] Mic Grabbing Babies [00:11:42] Jesse Schwamb: And, and this is true, I like to play this game when there is a baby dedication. I'm not sure what the sound system is like in your church, but often our, our pastors wear like the tiny little like Backstreet Boys style. It's probably outdated reference, but microphone that comes over the ear and to the mouth and it's very discreet. But the game I like to play is like once, once he takes the child for a time of dedication or specifically prayer, the, the goal is to see like how long before that baby goes for the mic. Because as soon as like a baby sees a mic right there, it's like, oh yeah, this is the best thing that's happened to me in my tiny little life.  [00:12:20] Tony Arsenal: Yeah, it's like an angler fish is really what it is. Yes. It's like that glowing bulb that just sits in front of its face and it's, the baby's just gotta grab it. [00:12:27] Jesse Schwamb: It's just too tempting. It's just too tempting. And I, and I love, you can tell like our pastors are really adept at being able to keep the prayer going and like discreetly maneuver the child, keep the child happy. It's, it's really an amazing thing. So altogether, I'm totally with you on so many levels. It's so good to see that happen in the church. And I'm with you on that. We gotta take joy in that For sure.  [00:12:48] Tony Arsenal: Yeah. Jesse, what do you got for us tonight?  [00:12:50] Book Breath Pick [00:12:50] Jesse Schwamb: Yeah, something that's entirely unlike everything you just said. Certainly. Well, maybe, I guess there is a large spiritual component to this, but it's, I would say, for me, totally unexpected book recommendation and I came across this 'cause it was recommended to me and a while back, the keen or the listener who's been with us for a really long time, or a member that we talked about the book or why we sleep, this book became for me, like the equivalent of that in a totally different kind of topic or genre. It's called breath. The New Signs of a Lost Art by James Nestor and it explores how the way that humans breathe profoundly affects our health, our performance, our longevity. It's a book that is filled with both science and pseudoscience, which the author is really good at distinguishing and calling you to think about those things. But it's really totally changed how I understand like this little pattern in Habits of breathing. And it's a really interesting book of course. Like he draws from a lot of like religious influences, including of course the Judeo-Christian one. And I think that it even drew me back to understanding how God created us. And he did in a very specific way that text's giving some great description to the breadth that he gives us and how he gives us that breath. So if you're looking, I guess, for a little bit of a read, so that might surprise you about something that you might thought was automatic and simple in life and also that might. Be able to bring you some recommendations on how to better your health. Again, we're not doctors, but we are routinely considered among the top 50 healthcare podcasts. Then I would say this would be an interesting book for you to check out.  [00:14:19] Tony Arsenal: Yeah. Yeah. I haven't read it, but it's been recommended to me and one of the, one of the takeaways, actually, I think it might have been my doctor, my my PCP who mentioned this to me is like, if you wanna improve your health drastically, like just make it a practice of breathing through your nose. Yes. Like something that simple and straightforward has pretty significant health impacts of like. Like the way that your brain processes breath when it comes through your nose, the way that like, there's more filtering that happens with breath, so the air that gets to your lungs is cleaner. There's just a lot of, um, I haven't read it. I've, I think I actually have it somewhere, but I have not read it yet. Um, I, I should, I should take a look at it. I, I've heard good things about it.  [00:15:01] Jesse Schwamb: At the very least, if you're a Christian, it'll cause you to marvel again. That's how beautifully complex God has made the human body and how it seems entirely impossible that anyone could even logically reasonably conclude that somehow we are just time plus matter, plus chance, and that all these things got worked out. I don't wanna spoil some of the punchline. A part of the book is about this. Breathe through your nose, which you might think was just kind of an innocuous decision. Breathe through your nose, breathe your mouth. How, how different could it be? They actually do an experiment where they plug their noses, the author and somebody else for, uh, several, like 10 days straight. And do all these these things under medical supervision to see what the impact is. And I'll leave you to read it so you can hear that. There's also something fascinating, absolutely fascinating about carbon dioxide and a study that's done where they actually have people inhale a little bit of carbon dioxide and what it does to the body. In other words, like the system that God has put into play to ensure that the body gets the kind of right amount of oxygen that it needs and how it functions when it's given the warning side of carbon dioxide, even when. Your lung capacity and your oxygen, your blood doesn't change. There's a fascinating section on that. So I didn't expect to be this interested in the book and generally I take a little time before I recommend a book. I finished this a couple weeks ago and I'm still thinking about it. So, and I'm trying to put some things into practice, including I try to do some running and for the longest time I just thought, well, when you run, like even at any like moderate speed, like you have to breathe through your mouth, this book challenges some of that. So lo and behold, I went out and started to try just a little bit to see if I could just breathe through my nose. It turns out it's totally possible, like all this time I just thought that was impossible, like God didn't make us that way, and it's actually improving how I feel when I run and the running that I'm able to do. So I am surprised, I, I'm shocked by all this, and it's just as simple as understanding breath. Who would've guessed.  [00:16:56] Tony Arsenal: Yeah. I mean, I've heard it's a great book. I, I, I. It never ceases to amaze that the, the more we look at the human body, the more we look at God's creation, the more we see the fingerprints of our creators. So not, not  [00:17:07] Jesse Schwamb: right.  [00:17:07] Tony Arsenal: Sounds like a great book. I can't recommend it from personal experience, uh, although I've heard very good things.  [00:17:12] Reading Matthew 21 [00:17:12] Tony Arsenal: So, Jesse, I think we should probably just get into it because this is now week three of, uh, one week episode and, uh, we want to wanna dig in and we wanna wrap it up so we can move on to the next best thing out there, which is of course, the parables of Christ. [00:17:26] Jesse Schwamb: Let's get some. So I'm gonna read for us starting in verse 40 because if you've been tracking then you've already been with us through the first part of this parable, and it's notoriously or variously called parable the vine growers, or I kinda like the husband men, just because that's fun to say, and you don't get to drop husband men like very often. But vine dressers, vine growers, vine workers, it's all the same. But here's starting in verse 40. This is after Jesus has already explained the parable. He set it up for them and he's gonna bring for the indictment. So Jesus says, and therefore, when the owner of the vineyard comes, what will he do to these vine growers? They said to him, he will bring those wretches to a wretched end and he will rent out the vineyard to other vine growers who will pay him the proceeds at the proper seasons. Jesus said to them, did you never read in the scriptures the stone, which the builders rejected? This has become the chief cornerstone. This came about from the Lord in his, marvelous in our eyes. Therefore I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. And he who falls on this stone will be broken to pieces, but on whomever it falls, it will scatter him like dust. And when the chief priests and the Pharisees heard his parables, they understood that he was speaking about them. And although they were seeking to seize him, they feared the crowds because they were guarding him to be a prophet.  [00:18:48] Irony Blind Leaders [00:18:48] Tony Arsenal: Yeah, that, that last little section here is just such, it's like dripping with such irony,  [00:18:53] Jesse Schwamb: so good  [00:18:54] Tony Arsenal: that like they, they are so blinded by their own, um, I dunno, ambition isn't, maybe isn't even the right word, but something in that, that neighborhood, they're so blinded by their desire to. Maintain their own status quo, their own uh, their own status. That they fear the crowds because the crowds hold them to be a prophet,  [00:19:15] Jesse Schwamb: right?  [00:19:16] Tony Arsenal: When in reality, like there is a prophet in their midst and much more than a prophet, uh, and they can't see it because of their own blindness. So I'm stoked to get into it. This is such, like we said, this is such a, like on the nose, paril, it's crazy. This is so much like, you know, Nathan's, you are the man kind of parable. Like yes, that's right, except there never is a, you are the man moment for them. They never get it, which is. Stunning. Like I, I, it just sort of is like, I don't even know what to make of that. [00:19:41] Jesse Schwamb: Yeah. There is like a wild blindness. I've been thinking about that a lot in our past conversations, but it culminates here. These chief priests and elders, I would say strangely, but I think that this is probably true of all of us, and maybe especially me, perhaps not yet, like perceiving themselves to be the vine growers here in view, they render this verdict of severe justice. It seems like you, you wanna say to them? Like, guys, guys, pull up, hold up a second. Yeah. Take a step back before you overreact here, because you're about to condemn yourselves and in the Greek here, this expression like, miserably destroy these wicked men. Or it gets like this double wretched in our translations. Mostly he will bring those wretches to a wretched end. It's this rhetorical intensification. It's incredible. And I, I think there's at least like two truths here. That come to my mind. One is, we've talked about before, but is in line with what you're saying, that the natural conscience, when not even aware of its own complicity, can still discern the justice of God's judgments. So here are these men who are so prone almost, I think what Calvin says elsewhere, like that we have this hidden impulse to identify with justice. Even when we can't see that we are the ones perpetrating something of injustice, still we can't help but cry out. We can't even help but identify it. And here they. Accurately identify it. And even though they're putting themselves exactly in the cross here, they cannot help but basically cry out that how egregious this behavior is of these vine growers that Jesus has basically, you know, created in this hypothetical environment, even still there, they're filled with rage and the rage gets turned on them. So the Pharisees here, of course, function as this unwitting witness to the righteousness of God's wrath against covenant breakers, even though they, they don't see it.  [00:21:29] Kingdom Transfer Talk [00:21:29] Jesse Schwamb: Uh, the second thing I think that comes to my mind, and maybe this is like more to the point, is that. The verse foreshadows this transfer of the kingdom from the Jewish nation to a new people that would bring forth its fruits, which I realize if I bring that up right now, that we've just committed to like six episodes just on that topic probably. But yeah, but like, we're gonna have to come to it because there's so much here. And the phrase of this, like, let out his vineyard unto other vine growers or husbandman, it does to me like anticipate this calling of the Gentiles and the formation of the Christian Church and in, in this way. It's not to me. The abandonment of the elect, remnant of Israel, but it is like the breaking off of the natural branches and then this engrafting of the wild olive shoots that come through like Allah, Romans 11. So it's, it's not like from one nation to another simply, but from like the carnal seed to a spiritual seed gathered out of all the nations, that that's wild. Right? I, I think that's all in view here. And it's like a kind of a crazy thing to say. It's certainly like a wild thing to say, no pun intended. And I imagine like, unexpected thing to say.  [00:22:38] Tony Arsenal: Yeah. Yeah.  [00:22:40] Supersessionism Clarified [00:22:40] Tony Arsenal: Let's think about that a little bit because I think too, there's, there's almost an element of, um. Man, I'm gonna get a lot of flack for saying this. You're, there's almost like a legitimate replacement theology here, right? Like replacement theology. I got covenant theology, you know, reformed, um, reformed theology often gets slandered as, you know, supersessionism or replacement theology, uh, with this idea that like, it's, it's interest. Uh, you have to have dispensational presuppositions for that phrase to even make sense because like the reformed paradigm is that there is one people of God full stop. And yes, like the identity of the one people of God seems to sort of like morph from the Jewish national people to now like Jews and Gentiles and actually predominantly Gentiles in the scope of like the whole history of the church. But what I mean by this is like, there's a visible church in the Old Testament, in the old, under the old Covenant, and the visible church under the old covenant is the national people of, of Israel. Right. By and large. Right. Um, and there are, there are sort of like Gentile, um, Clingons, not like the Star Trek people, but like gentile, like attachments to that throughout the history of, of Old Testament, um, theology. Um. That visible, that visible identification of this is the people of God being the Jewish people. Uh, these are the people that are the vineyard, the, they're the, the owner or the tenants of the vineyard or the, the visible Jewish people of the geopolitical nation of Israel under the old covenant that does sort of like get superseded by the church in the church age, in the new covenant,  right?  [00:24:24] Tony Arsenal: But where, where Supersessionism or the accusation of Supersessionism goes wrong is that there is this distinction between the visible and invisible church. And that distinction is what prevents us from being like, sort of like true replacement theologians in the way that the, the dispensationalist wanna paint us. So I, I think you're right that there is a lot to say here about the fact that, um, and, and this is where it gets, um. We have to be careful systematically. Right. God, God doesn't have to pivot. He doesn't have like a plan B. It's not like the Gentiles are the plan B, but there is a sense in almost in which the way that this is presented, the way that it appears in the scriptures is actually, yeah, there is almost like this plan B, like there is the geopolitical ethnic people of, of Israel, the Jewish people under the old covenant. And, and they don't do what they're supposed to do. They don't follow the terms of their covenant. They don't accept the kingdom that is bequeathed to them under the terms of the old covenant. And they, they reject that kingdom because of a disobedience. And, and I think what Christ here is narrowing in on is it's not just disobedience, right? It's not sort of like, um, accidental ancillary disobedience. It's not generalized disobedience. It is this sort of like usurpation of God's rightful status as the ruler and king of the nation. That's right. The the people, the, the Pharisees. And the chief priests and the scribes and the Sadducees, they want to be the rulers of the nation. They want to, they, they seem to wanna take the place of God, at least as far as Christ is presenting it. In this, they wanna usurp the kingdom. They want to take the heirs, uh, rightful inheritance, and they want to claim it for themselves. That is not a generalized disobedience, it's a special t type of covenant unfaithfulness that causes God to causes and kind of air quotes that causes God to hand over the kingdom to another people. Right. Partially, I think, uh, we don't need to get into Romans, the Romans 11 stuff, but partially I think because that's actually the way that he's going to ultimately save the Jewish people, right, is by sort of making, making them jealous of the Gentiles. Like there's a, there's a real element of that, that the salvation of the Gentiles is actually for, in some sense is for or unto the salvation of the Jewish people or the, the faithful Jewish remnant that's all here. And, and you can't really get past that in this parable. Um, this is why I think a, a lot of dispensationalist, um, uh, some of the classic dispensational sources would actually see like this, this is not for the Jewish church. This, this is for the Gentiles. This is actually part of the parentheses, um. You know, and, and again, dispensationalist divide all that stuff up differently, but this is a really interesting section for us to talk about that we can't, we can't just gloss over that. [00:27:11] Jesse Schwamb: I certainly don't mean to imply that it's wild because it's unexpected. I think it's wild because interestingly, the Pharisees, the teachers here, they challenge Jesus authority and his response to that is to challenge their covenant faithfulness.  [00:27:24] Tony Arsenal: Right?  [00:27:25] Jesse Schwamb: So it's not just if he turns it around, he uses this opportunity to explain what's going to happen to them as those who are, like you said, were supposed to be representative. And I think critically like the qualifying phrase. That that's using the text here, which shall render him the fruits in their seasons. That's like really important because these new vine growers are characterized by their fruitfulness. So this is not like a doctrine of works righteousness, but it's evidential fruit. And that's why, and I had to look this up and the Westminster Confession confession, chapter 16, good works are quote the fruits and evidences of true and lively faith, which I love. I was trying to find that language true and lively faith. So the visible church under that new administration is identified by the fruits of repentance, faith, and obedience worked out by the Holy Spirit. Again, I think that's all that is in view here, that that's a lot to say. But you know, famously, like you've kind of intimated, when we go back to the Old Testament, even we find when the Israelites leave triumphantly from Egypt, that they're accompanied by those outside of Israel. We find that other characters like Grh who continually want to identify with a Yahweh whom God is saving and drawing onto himself and here is kind. Him, Jesus, at least representing as the son of God. That kind of cli climactic view. Speaking from the prophet register again saying, this is what I was saying to Abraham. I said, like from your seed, all these nations in this spiritual sense will be gathered out. So there'll be a single nation as it were in Christ. And even now, I'm telling you, I'm breaking down those boundaries. But I think to your point, importantly Tony, in part because you have failed in the covenant promises and you who were to represent and to heed and to lead, have fallen down. And so now you're gonna trip over this stone and it's going to crush you. And as a result of that, the vine, the vine growers will be, or the vineyard itself will be turned over to those who bear this true and lively fruit.  [00:29:22] Tony Arsenal: Yeah. Yeah.  [00:29:23] Israel Failure Remnant [00:29:23] Tony Arsenal: There's an interesting, um. There's an interesting dynamic here that actually strikes me as kind of similar. It's a little bit more opaque, but similar to, uh, like Joseph in, uh, in Egypt, right when his brothers come and he says, you meant this for evil, but God meant it for good. Mm-hmm. There's a, there's an element of here, we've talked about the parables. That's sort of like systematic theology in story form. Um, there's a reality here that it's both true, that God always intended for the kingdom to be expansive and, and to expand beyond the nation of Israel. To be this universal, global lowercase c Catholic, universal church universal in the sense that it's not bound by any particular nation, by any particular geopolitical reality. Um. That's true, but it's also true that the reason, uh, on a sort of like horizontal level that that's true is that Israel failed. Right? It so God always intended for Israel to fail, yet Israel is responsible for the fact that they failed. Yes, that's right. Um, and, and, and again, we, we, we sort of commented on this before, like there are some in our broader reformed circles that turn this into a sort of antisemitism, like a sort of hatred for the Jewish people. And I don't think, I don't think that there's any warrant in scripture for that. In fact, I think scripture speaks strongly against that. Is that, um. Not necessarily because there's any particular unique special affection that God has for Israel, like, like the modern Jewish people, but, but that, like racism in general is prohibited by the Bible. But I think where we do need to be clear though, is that there is a real failure. It's a true, genuine failure on the part of the first century Jewish. Leaders and people, um, with a faithful remnant. Right? There was, um, we're, we're getting, you know, we're in the springtime and we've already had, uh, we've already had discussions about this. We've already done Easter, but like there is always conversations around Palm Sunday of like, are the crowds that are following Jesus into, into town screaming, you know, yelling, Hosanna? Is that the same crowds that are yelling crucify him a couple days later? Um, I tend to think like, no, like actually, like the people who are saying crucified, crucify Christ are probably like the Jews who live in Jerusalem or like the, primarily the religious leaders. There's a whole host of Jewish believers and kind of the hoy pallo, the, the people out in the country that absolutely follow Jesus. Like they follow him as the Messiah. They, they confess him in many cases. They convince him to be, um, they confess him to be God, to to be the savior, to be the, the figure from Daniel seven, the son of man. Um. There's a reality in which the Jewish remnant absolutely recognize Christ and they persist in the church, right? The earliest Christians were all Jews, and you know, there was a few Gentiles along the way, you know, and maybe not even Gentiles like Samaritans. I don't even know if you would call them gentiles. They're kind of this midway point, but in Jewish gentil. But there are people throughout Christ's ministry, right? Cornelius or not Cornelius, the Centurion recognizes that this is the son of God. Like there are people, the s Phoenician woman, there are people who are not part of Israel proper, who even in the, in the midst of Christ's ministry are recognizing him as God and as Messiah and as the savior of the world. But, but by and large, the earliest Christian movement was Jewish people. It was the faithful remnant of, of Israel who recognized that their Messiah had come. That is true. And at the same time. The, probably the majority, and especially the rulers and the leaders of the Israel, you know, the Jewish faith in the first century absolutely rejected him. And this is what I, this is what I think is wild, is I think sometimes we think that, um, the prophecies and the understanding of Christ and what the messiah, who the Messiah was to be and what to expect, we think of those as like super obscured and super hidden until Christ comes and then all of a sudden they're really obvious. Christ doesn't seem to treat them that way. Right? Right. He tells this parable and they rightly identify that, and this is a, this is such a thinly veiled parable. Like this is like, you killed the prophets. You're going to kill me. And there's going to be consequences. Like he practically says that outright. Um. He treats that as like they should obviously know this, right? The, have you never read in the scriptures, the stone, the builder rejected has become the cornerstone, right? This was the lord's doing. It is, and it is marvelous in their eyes that have you never read?  [00:34:06] Decree in Rejection [00:34:06] Tony Arsenal: That is a, that's a rhetorical question with the implied answer of, of course, you've read exactly like he's not, he's not teaching them something that he anticipated is new to them. He maybe is teaching them something that he anticipated they maybe you didn't recognize. But actually I think probably like, uh, there probably were many among them that were like, oh yeah, we are doing this. But then almost like we're powerless to stop themselves from moving forward in that.  [00:34:32] Jesse Schwamb: Right.  [00:34:32] Tony Arsenal: Sort of like wicked plan. [00:34:34] Jesse Schwamb: Right. Yeah. And I think we could extend that as well to say that this rejection of Christ by this Jewish leadership, which of course was a incredible failure, like you're saying, it wasn't an accident, it wasn't an unforeseen tragedy. So just like interestingly in Acts four in his sermon where Peter quotes from the same Old Testament passage about Christ being the cornerstone, you know, it was prophesied long before. And so the doctrine of God's eternal decree, I think finds v vivid illustration even here. This is all the Lord's doing. Yeah. And even the wicked rejection of the Messiah is serving this purpose, this sovereign purpose of God's great exaltation. And so it's fascinating, and we should marvel at the fact that, again, like God means what he says when he says like He uses what is weak to overcome that which is strong, or to embarrass the strong, he uses that which seems foolish. To make the wise themselves, the ones who are actually foolish in the same way.  [00:35:29] Cornerstone Unites Church [00:35:29] Jesse Schwamb: This very stone, which men in their malice cast aside on that day. God is in his wisdom setting as this chief cornerstone. And I love like that idea of this phrase, this head of the corner denoting that amazing preeminence of Christ, that Christ is not merely included in the building of the new Covenant church. He is its chief and constituent stone that joining together both like the Jew and the Gentile, finally into one structure. And that's really, I think to your point, that's the great mystery of the hidden ages from the past. That that's the thing which Christ is bringing to like this grand display, like out on the stage in the open, in front of everybody. He's drawing it up, he's calling it to account. And so in that way, the same Jesus that was rejected by men is in God's account of inestimable value. And that should be like, I think, familiar to most of us because like there a form tradition has always insisted that. The true theology always issues in doxology and the cross and exaltation of Christ are not merely these facts, which we give these intellectual ascent, but we, we confess them as mysteries which provoke us to adoration of who God is. It's the excellency of Christ expounding at length, like the wondrous conjunction of Christ's humiliation and his exaltation, which finds its pattern here, rejected by men, glorified by God.  [00:36:50] Tony Arsenal: Yeah. Yeah.  [00:36:52] Works Covenant Failures [00:36:52] Tony Arsenal: And, and this is, um, we, we commented in our first, uh, episode on this par ball. This is not isolated to just the rulers of Israel at the time of Christ, right? This is in reality, kind of like a reflection of every failure of the covenant of works. In some sense, every failure to hold the covenant of works boils down to an attempt to make oneself, God. Right. This was Adam's failure in the garden. Um, Eve, Eve was the first person to eat the fruit, but Adam, Adam was responsible for that and he, he also ate the fruit and they, they did so in part because they thought it was useful to make them like God and, and in an illegitimate fashion. And they knew it was an illegitimate fashion. It's not as though Adam and Eve suddenly were like, maybe we can eat the fruit. Maybe like we actually are fine to do it. Like they knew it was still forbidden. Right. They did it anyways. And the Pharisees here, um, are in a real attempt. Um, they are trying to take the role of Messiah for the people. They're trying to be the savior of the people in sort of shepherding and guiding them into this like. Ultra legalistic Puritan, like puritanical in the worst sense, um, kind of approach to the law. Um, this is the, the story of Old Testament Israel, right? What is the first thing that the Israelites do? Um, at Mount Sinai? The first thing they do is try to fashion gods so that they have a tame God that they can control and that they can actually be God's over. So I think this is really key and, and this is where it becomes practical for us, is that. I think we always are faced with a choice, right? There's, there's obviously those who are Christ, who the son is set free. He's set free indeed, and they will never not be his people. Like you never become not justified. If you were justified, you always forever more are justified. Justified is a final. It's, it's the future judgment of God's people dragged and dropped into the present and applied. It's the righteousness of Christ applied. So there, there's never a time where that righteousness is like removed or unapplied, but we are constantly faced with a choice as to whether we want to be the kind of people who render our fruit unto the Lord, uh, as the faithful, the sort of the implied faithful tenants that are going to be brought forward when the, the unfaithful tenants are replaced. Or do we wanna be the people that reap wicked fruit and keep for ourselves? And I think that's, that's really the thing. Like we're either gonna rep. Fruit of wickedness, or we're gonna reap fruit of righteousness. And the only thing to do with fruit of righteousness is surrender it to the Lord. But we often are faced with that choice, like, are we gonna reap our own wicked fruit and keep it all to ourselves right, uh, to our own detriment? Or are we gonna go ahead and be the faithful tenants that give the Lord what he deserves?  [00:39:46] Kingdom Transfer Explained [00:39:46] Jesse Schwamb: We're seeing so much of the simplicity of God here that like you and I have said so many times before that his loving kindness, his long suffering ness is his righteousness, is his justice, is his wrath. And so I think it's helpful, again, to remind ourselves that we're, we are talking, or he specifically is speaking of the kingdom of God here. And again referring to this visible administration of the covenant of grace, not to the inward and invisible kingdom of saving grace, which as you just said, can never be lost from those who possess it, which by the way is a really important distinctive of reform theology. There are many that would disagree with that statement, and I think really much to their harm in, in disagreement with the scriptures themselves, this one in particular, but it is this external administration, the privileges, the ordinances, the oracles of God. That is being transferred from the Jewish nation as a corporate body to a new and broader people of God. And because I know that sounds very extreme, I did look up Calvin and his commentary on this and let me read what he says because this is interesting. I think even this could possibly mis be misunderstood. But here's Calvin who can say it better than I. He says, quote by these words, he means that God would deprive the Jews of the honor and the privilege of being his peculiar people and would call the Gentiles that out of them he might form a church end quote. And going back to what you said earlier, I'm with you. I, I. I mean, this is not, I think as some have wrongly concluded, like replacement theology in like a wooden sense. I, I see this still as like this historical redemptive transition from the typological administration of the old covenant to the eschatological fulfillment of the new. And the elect remnant of Israel is not cast off, but the national like typological privileges are being transferred to the Catholic church, gathered from all nations. And in that, I really do see this wonderful confluence of God's loving kindness, his, his fidelity to the promises that he's made and his wrath being manifested all at once. And somehow Jesus, of course, in complete perfection, can bring that all to bear in this tiny little story.  [00:41:51] Tony Arsenal: Yeah. Yeah. And and isn't it just like the master teacher to like, put all of this baked into this? I mean, that's right. We think of this as like a long parable, like I think,  [00:42:02] Jesse Schwamb: right?  [00:42:02] Tony Arsenal: I think like it's, it's amazing how we think of parables as, you know, like this is a short one. A short one is a couple sentences, a long one is like a half a dozen sentences. Like, and of course like Christ is teaching broader than this. He's teaching more than this. Just, this is what's recorded by the inspiration of the Holy Spirit. This is what Matthews preserved for us.  [00:42:22] Stone Breaks or Crushes [00:42:22] Tony Arsenal: But you're right, there's so much baked into this little parable and I think, um, there's something to be said about this idea of like. Not only do those who smash against the, the rock, the, the cornerstone, those who smash against the rock, like those who who fall on the rock are broken to pieces, but also the rock falls on others and smashes them to pieces. Right? And, and there's something to be said about the fact that, and I'm not exactly sure how I wanna articulate this, but it's only those who like recognize the proper place of the rock and don't either let it fall on them or don't smash themselves against it. You know, we always joke about like running through a wall. Like this is not a wall you're gonna run through. Like you're gonna smash into this wall and it's gonna crush you. And if you are, if you're not properly assigning the cornerstone it's placed, right? The cornerstone is, is the stone that's placed in the foundation of a building that all the other stones find their orientation and their proper alignment based on. [00:43:26] Jesse Schwamb: Right.  [00:43:26] Tony Arsenal: You might think of this sometimes. I've heard this articulated as like the, the arch stone. I think it's a little bit different than that. Um, but it, the, the idea is the same, right? Like there's a stone in an arch. If you think of like a classic Roman arch, you have these piles of stones until you put the final arch stone in. That, in that stone is what makes the arch stable. Until that point, either side can fall, but if you don't properly set that arch stone where it's supposed to be, then the whole thing is gonna crush you. It's gonna fall down on top of you at some point. I think this is a little different. This is the cornerstone of a, this is more like the cornerstone of a building. This is the stone that the rest of the building, building is oriented against and is aligned with. If you get that wrong, then you have a, you have like a crooked wall, a wall that's not set, that's not straight. It's not stable. What this is saying and what this, this prophecy right from, from Psalm one 10, I think I should probably look it up, but I haven't yet. But this prophecy that Christ is referring to this, this prophetic statement in the Psalms that he's assuming the audience is familiar with, right? I think that's a really important point. Like he's not only assuming that they're familiar with it, there's rhetorical force of kind of like, of course you understand this principle that there is a cornerstone coming. There is something or someone who is coming that all other things will be measured against. And if you're either in alignment with this, with this person who is coming or you're out of alignment with reality, this thing is understood by them. It just is so critical and I think like the, the, a lot of the parables don't have explanations built into them. Some of them do. We've talked about some of them. A lot of them don't, this one does, but it's kind of like a really surprising way to explain it. And there's so much, um, the more that I look at this, the more we talk about it, this really is so similar to David and Nathan, right? Right. When with the, the affair with Bathsheba, he is saying to the Pharisees, look, you're the man. Like, you're the one here. You're the guy. You guys are the wicked tenants that are gonna, you've killed the prophets. Right? Um, I'm losing my, my timeline a little bit, but John the Baptist either had been executed or would be executed shortly at this point, right? So like the, the most recent prophet either was already killed or, or Christ knew of course he was going to be killed. Um, he's saying, look, you guys are the ones that are doing this and you're going to kill me. Right. And this is obviously what the prophecy is, that you think you're going to come against the cornerstone, but in reality you're going to shatter yourself upon me. You think you're gonna come against me, I'm going to crush you. And rather than say, you know, as ba, you know, as David does, where he repents, he, he fasts and he, he refuses to eat. He's, he's in mourning over both the loss of his infant, but, but more so over his own sin, I think is the picture the text gives us. Um, he's mourning trying to uh, sort of like reverse God's decision, but there's a genuine repentance to it, right? That's where we get Psalm 51, like creating, clean me a clean heart, oh God, renew a right spirit in me. There's none of that for the Pharisees, there's none of that for the sadist of the chief priests. They just continue to smash themselves against this rock, not recognizing that it's actually the rock that is crushing them. [00:47:05] Jesse Schwamb: Yeah, it's, it's a bit like, I'm gonna speak like a little maybe beyond my depth here, but there's a little bit of like that Nathan, like Strategem, and then this is where I'm outside my own experience. And then a little bit like maybe like WWE the rock in terms of like. If you want some come and get some, right? It's a little of both. And of course the passage ends very tragically, well ends humorously by them, you know, saying that at some point they were like, they understood in these parables, again, this is one of three of the same kind of topic of variety, but that Jesus was referring to them, which is funny. You wanna be like, yeah, it took a, took a long enough, I guess, guys, but you finally got it. But then that last sentence of like, they still sought to kill him. So to your point, even after all of this, there wasn't repentance. And we do get these, I think, two very distinct judgements that are depicted here, which you've already kinda led us into this first, like, whoever shall fall on the stone shall be broken. You know, to me, I think that's invoking this idea that in this life, there we are, we can be brought to brokenness through the gospel and to fall upon Christ. And repentance. And faith is to be broken in self, in pride and self-righteous. It's a breaking that does lead to healing. But this second judgment, you know the one, but on whomever it shall fall, it will grind him to powder, grind him to dust, I mean. Man, think about what a vivid image that is. I mean, that's like the more terrible of the two. That that's like the, yeah. Final Es logical judgment of those who persist in unbelief and it, it admits there's like no remedy. So there are only two ways to relate to Christ. You either fall upon him willingly in faith and repentance, which is painful, but it is saving, you know, to have him fall upon us in judgment is final in damning, and so that's what Christ presents here. [00:48:48] Psalm 118 in Context [00:48:48] Jesse Schwamb: It's, it's both of these things and you're right, it is brilliant that he goes to Psalm one 18 even that as a setup, because as you've kind of already said, I love to think, of course that's, can you manner the tone in which this was said to these scribes and Pharisees? Because of course the, the secondary indictment here is like, listen, you guys who like your great pride is that, you know, the scriptures really well. Have you read this part is familiar to you. Yeah. Can you tell me where that is? So like, we, we should go there just, just quickly. This is Psalm one 18 because I think that here again is, as I'm hearing it in context. There are some verses surrounding this that I think we might be surprised that they come right on the heels of this idea of the stone. So just a couple verses. In Psalm one 18 being in verse 22, the stone, which the builders rejected, has become the chief cornerstone. This is from Yahweh. It is marvelous in our eyes. Here's the verses that we might not recognize. Come right after it. This is the day which Yahweh has made. Let us rejoice and be glad in it. Oh, Yahweh, save. Oh, Yahweh, succeed. Blessed is the one who comes in the name of Yahweh. We have blessed you from the house of Yahweh. Yahweh is God, and he has given us light by the festival sacrifice with corns to the horns of the altar. You are my God, and I give thanks to you. You are my God, and I exalt you. Give thanks to Yahweh for his good, for his loving kindness endures forever. And so this idea that there's rejoicing in which day, I mean, usually we kinda say that it's like, well, it's a beautiful day out. It's the Lord's day. This is the day that Yahweh is like that. That's true. But also here in particular, it is this blessed day of Yahweh giving the stone, which the builders reject and which has become the chief cornerstone. And that stone is some will run headlong into and shipwreck their lives and others will be crushed underneath it. And guess what? This is the day which Yahweh has made and we're gonna rejoice and be glad in that.  [00:50:41] Tony Arsenal: Yeah. Yeah.  [00:50:43] Mark's Angle on Fear [00:50:43] Tony Arsenal: The other thing I think, you know, we. Should, um, maybe not spend any time on, 'cause we're at like, out, like minute 50 of a 60 minute podcast. But just going to, to Mark's version of this parable real quick. Um, starting in verse, uh, this is chapter 12, verse 12. It says, and they were seeking to arrest him, but feared the people for, they perceived that he had told the parable against them. So they left him and went away. And the, the main difference here, the reason I'm reading this is Mark chooses a d. Concerning them. The verb is, or the preposition is Perry. So it's kind of like this idea that he was, he was sort of speaking around them. He was talking about them. Mark uses the, the preposition, proce, which is not, um, not against, in like the same, uh, direct sense. We might use the word against. That would be something like Kada. Um, but he's, he's speaking this parable towards them or to them, um, against them. He's, he's directing the parable at them. And this is, this is, we, we commented on this a little bit in the, the first episode here. Um, he is speaking to the crowds. But he's telling the parable about or against or concerning the Pharisees and the scribes, and they perceive this, right. The, the gospels here don't say that the crowds perceive this. Right. And I think that's key. Like the Pharisees basically look at this and say, uh, we better get this under control because he's talking about us. Right, right. Like, I'm just picturing Paul Washer's. I'm not trying to say Paul Washer is a Pharisee, although some people would probably make that connection. But like I'm, I'm just hearing Paul Washer's voice saying like, I don't know why you're clapping. I'm talking about you. He's speaking to the Pharisees here. And it's interesting because Matthew associates the, the, uh, Pharisees. Cowardice in acting against Christ, uh, because they fear the crowds and because the crowds believe Christ is a parable or is a prophet Mark associates. And again, both of these things are true, right? This is holy scripture. This is inspired, these are not contradictory accounts. This is facets of the same diamond. Mark associates this with, they fear the crowds. Um, because they had taken him. They, they understood that the parable was being spoken against them, right? So there's this element that the Pharisees are not only understanding that the, the parable is about them, they feared them because the crowds believe that Christ is a prophet and that prophet is speaking this parable against them, right? So like they're, they're recognizing full on that it's only a matter of time before the, the general population, the general people that are listening to Christ recognize that he's overturning. Not only the Pharisees, the entire geopolitical nation of Israel, he's overturning the ethnic based reality, the geopolitical based reality, that God's people have a zip code and that zip code is Jerusalem. That zip code is this little si, this little tract of land the size of like Vermont and New Hampshire in the Mediterranean, like off the Mediterranean Sea. He's overturning that. And the, the Pharisees, the educated people, the, the Sadducees, the chief priests, the rulers, they recognize it's only a matter of time before the people understand what Christ is doing. They, they follow him as a prophet and this is what he's prophesying. And

What is the Go Network, and why are so many mission-minded Lutherans talking about it? Greg Finke and Deaconess Noemí Guerra join Zach Zehnder to discuss trust, discipleship, collaboration, and the future of mission in the LCMS. To access the show notes, visit www.redletterpodcast.com.

The Feast of the Ascension of Jesus Christ commemorates the Christian belief of the bodily Ascension of Jesus into Heaven. It is one of the ecumenical (shared by multiple denominations) feasts of Christian churches, ranking with the feasts of the Passion and Pentecost. Ascension Day is traditionally celebrated on a Thursday, the fortieth day of Easter according to inclusive counting, although some Christian denominations have moved the observance to the following Sunday, sometimes called Ascension Sunday. The day of observance varies in many Christian denominations, including Catholics, Protestant Anglicans, Lutherans, Moravians, Methodists, Eastern Orthodox, and Oriental Orthodox. Enjoy this special reading from the Gospel of Mark, Chapter 16. Gospel of Mark available at https://amzn.to/3X3m9Ba Historical Jesus books available at https://amzn.to/43rnYbq Catholicism series Video Box Set at https://amzn.to/4vd0pBp Catholicism series Book at https://amzn.to/3RdVuBk ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark's video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (Twitter): https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Bible Audio narration: Book of Mark-Chapter 3 (WordProject, International Biblical Association); Angus Dei music is a vocal arrangement of Samuel Barber’s Adagio for Strings by the Cambridge Trinity College Choir (Catholicism series, Word on Fire & Picture Show Films). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Projection fan ambience for sleep, relaxation, and deep focus. 10 hours of smooth fan. No talking just continuous ambient sound.  _____I've had a complicated relationship with overhead projectors. One aughts summer, my brother-in-law borrowed one from the school district, and we broadcast Rogue Squadron 2 on the side of his house. The Battle of Endor played extra big. It was awesome.Typically, overhead projectors haunted my high school experience (I was a terrible student). A distinctly smooth gray-noise machine aimed blurry equations, history, language, and science principles onto a pull-down screen at the front of class. Screens that were only fun going away, as a tug initiated a spring to wheel the screen back into a roll with a “clap, clap, clap.”One projector was wheeled into ninth-grade biology before the final dissection of the trimester: a pig heart. And the class needed to take note of how we were to cut the pickled organ. It was to be my first dissection of the year—the other two times I had gotten a pass with a “because my religion” excuse (it was the '90s, I went to a southern military school with its own church on campus).The "my religion" excuse failed the third attempt after my teacher asked, “What is your religion?” And I was like, “eh... Lutheran?”“Lutherans have a problem with dissection?”“I think?”The teacher called my parents and asked if they were comfortable with my cutting up a pig heart, and found out my mother was a cardiologist.

"The Lutheran church in Ethiopia is just under three times larger than all the Lutheran church bodies in America combined," said Dr. Samuel Deressa, Associate Professor of Theology and the Global South at Concordia University, St. Paul. "We can learn from each other to address and apply Lutheran theology in different contexts," said Deressa. He asked, "How can we embrace this diversity and move towards a multicultural and multiethnic kind of church?" Join Deressa and Dr. Leo Sánchez, Professor of Systematic Theology at Concordia Seminary, St. Louis, in a conversation about Lutheranism in the Global South.

The Feast of the Ascension of Jesus Christ (also called the Solemnity of the Ascension of the Lord) commemorates the Christian belief of the bodily Ascension of Jesus into Heaven. It is one of the ecumenical (shared by multiple denominations) feasts of Christian churches, ranking with the feasts of the Passion and Pentecost. Ascension Day is traditionally celebrated on a Thursday, the fortieth day of Easter according to inclusive counting, although some Christian denominations have moved the observance to the following Sunday, sometimes called Ascension Sunday. The day of observance varies in many Christian denominations, including Catholics, Protestant Anglicans, Lutherans, Moravians, Methodists, Eastern Orthodox, and Oriental Orthodox. Enjoy this special reading of the Gospel of Luke, Chapter 24. Breathe Bible Audio CD available at https://amzn.to/3CPRa4x Gospel of Luke available at https://amzn.to/3M6sTId Historical Jesus books available at https://amzn.to/43rnYbq ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Breathe Bible podcast (LifeAudio Podcast Network, Salem Web Network). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting. Join Mark on one of his social media platforms to comment, discuss, and analyze this episode’s Testament passages.See omnystudio.com/listener for privacy information.

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

Each class walks through what makes Lutheran doctrine distinct from other Christian denominations, following the chapters of the book The Lutheran Difference. Designed for youth in confirmation instruction, this series also welcomes anyone who wants a clear, biblical, and Confessional understanding of what Lutherans believe and why.Subscribe & Share:Apple Podcasts: Christ For YouSpotify: Listen on SpotifyWebsite: ZionWG.org/podcastStay Connected:Email: PastorRojas@ZionWG.orgWebsite: ZionWG.orgIf this strengthened your faith, share it with others and leave a review. Your support helps more people hear the faithful preaching of Christ crucified and risen for you.

Each class walks through what makes Lutheran doctrine distinct from other Christian denominations, following the chapters of the book The Lutheran Difference. Designed for youth in confirmation instruction, this series also welcomes anyone who wants a clear, biblical, and Confessional understanding of what Lutherans believe and why.Subscribe & Share:Apple Podcasts: Christ For YouSpotify: Listen on SpotifyWebsite: ZionWG.org/podcastStay Connected:Email: PastorRojas@ZionWG.orgWebsite: ZionWG.orgIf this strengthened your faith, share it with others and leave a review. Your support helps more people hear the faithful preaching of Christ crucified and risen for you.

Two hundred and fifty years ago, before a single battle of the Revolutionary War had been won, a group of men from vastly different denominations sat down together and did something that would set the tone for everything that followed — they prayed. Congregationalists, Anglicans, Quakers, Baptists, Lutherans, and more, setting aside every theological difference to seek God together for the future of a nation not yet born. They opened that first Continental Congress with the reading of Psalm 35, crying out to God as their shield, their armor, and their salvation. It was an act of unity that history has rarely matched. On this National Day of Prayer, we are invited into that same spirit — not as a political act, but as a profoundly spiritual one. The divisions in our nation run deep, and the temptation to pray only within the walls of our own traditions is real. But the founders understood something we must recover: that corporate prayer, offered in humility and unity, moves the hand of God in ways that individual effort never can. The same God who heard the prayers of those early colonists and brought a nation through impossible odds is still listening today. He is still moved by repentance. He is still responsive to humility. And He is still able to do far more than we can ask or imagine — if His people will simply set aside what divides them and call out to Him together. Interested in creating something new with us!? Take Our Newsletter Survey! Bible Verse "Contend, Lord, with those who contend with me; fight against those who fight against me. Take up shield and armor; arise and come to my aid. Brandish spear and javelin against those who pursue me. Say to me, 'I am your salvation.'" — Psalm 35:1-3 Ponder Today America's founders understood that physical battles are ultimately won or lost in the spiritual realm — their commitment to corporate prayer was not ceremonial, it was foundational. Unity in prayer does not require uniformity in doctrine — the founders set aside significant denominational differences to pray together for a shared purpose, and God honored it. National repentance is not just a historical concept — the story of Nineveh reminds us that God is always ready to relent when His people genuinely humble themselves and turn back to Him. The Great Awakenings in American history did not begin with political movements — they began with prayer, and there is no reason to believe that pattern has changed. Corporate prayer is one of the most powerful forces available to the Church — when believers across denominational lines join in one accord, the watching world sees the love of God at work in a way nothing else can replicate. Today's Prayer Dear Father, as our nation marks this significant anniversary, lead us by Your Holy Spirit to set aside our differences and join together in prayer for our country. Give us wisdom and insight into the needs of our nation and our leaders. Soften the hearts of our citizens to respond to a call for repentance, and draw us to humble ourselves before You, to seek Your face, and to turn from our wicked ways. Strengthen our faith to believe in the power of prayer and to cry out for another Great Awakening in America. We ask for miracles in our nation and in the lives of those who lead us. In Jesus' name, Amen. Enjoy Today's Prayer? If this episode encouraged you, we'd love to stay connected! Subscribe to the LifeAudio newsletter at LifeAudio.com for daily prayers, devotionals, and faith-filled content delivered straight to your inbox. Don't miss an episode — subscribe and share with someone who needs encouragement today. Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Corporate prayer and national repentance have shaped history, and Scripture like Jonah 3:10 reveals how God responds when people turn to Him together. Praying as a nation isn’t symbolic—it’s a powerful, biblical practice that invites God’s mercy, guidance, and restoration. This devotional highlights how God has consistently responded to unified, humble prayer—from the city of Nineveh to moments in American history. When people come together, set aside differences, and seek God collectively, it reflects dependence on Him rather than self-sufficiency. National prayer isn’t about politics or performance—it’s about hearts aligning with God, turning from sin, and trusting Him to lead, heal, and sustain a nation. Just as individuals are called to pray, communities and countries are invited to do the same. Highlights God responds to corporate prayer and genuine repentance Biblical examples show entire cities and nations turning to God together Unity in prayer reflects humility and dependence on God National prayer invites God’s mercy, healing, and direction Spiritual battles require spiritual responses—not just physical solutions Setting aside differences for prayer strengthens collective faith Do you want to listen ad-free? When you join Crosswalk Plus, you gain access to exclusive, in-depth Bible study guides, devotionals, sound biblical advice, and daily encouragement from trusted pastors and authors—resources designed to strengthen your faith and equip you to live it out boldly. PLUS ad free podcasts! Sign Up Today! Full Transcript Below: Why Praying As a Nation Matters to God By Lynette Kittle Bible Reading: “When God saw what they did and how they turned from their evil ways, He relented and did not bring on them the destruction He had threatened.” - Jonah 3:10 As America celebrates 250 years as a nation, some ask, does it matter if our nation prays together on the National Day of Prayer? Does God even pay attention to or hear us when we pray corporately as a nation? The answer is “yes”: it matters to God, and we can be assured of this because the Bible provides plenty of evidence that He often calls us to corporate prayer for a city or a nation. Most of us are familiar with the well-known biblical passage 2 Chronicles 7:14, which says, “If My people, who are called by My name, will humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.” As in the story of Jonah and the wicked city of Nineveh, God called for the entire city to pray and repent, and even the animals were included in the city’s prayer, fasting, and repentance. As Jonah 3:4-8 describes, God led an entire city to repentance through corporate prayer: “Jonah began by going a day’s journey into the city, proclaiming, ‘Forty more days and Nineveh will be overthrown.’ The Ninevites believed God. A fast was proclaimed, and all of them, from the greatest to the least, put on sackcloth. When Jonah’s warning reached the king of Nineveh, he rose from his throne, took off his royal robes, covered himself with sackcloth and sat down in the dust. This is the proclamation he issued in Nineveh: ‘By the decree of the king and his nobles: Do not let people or animals, herds or flocks, taste anything; do not let them eat or drink. But let people and animals be covered with sackcloth. Let everyone call urgently on God. Let them give up their evil ways and their violence. Who knows? God may yet relent and with compassion turn from His fierce anger so that we will not perish.” In Jonah 3:10, we read of God’s gracious response to their corporate prayer: He relented rather than sending destruction. Likewise, looking back at America’s Founders, we see that they recognized the importance of corporate prayer and that establishing a nation’s future doesn’t just involve fighting a physical battle for victory, but also a spiritual one. They demonstrated this when they officially met and came together for the first time on September 7, 1774, as the Continental Congress of the United States, opening with prayer and the reading of Psalm 35 by Rev. Jacob Duché, which begins with, “Contend, Lord, with those who contend with me; fight against those who fight against me.” This was no easy feat, either, as the outspoken members had to set aside their denominational differences to pray together, uniting members who were Congregationalists, Anglicans, Quakers, Dutch Reformed, Baptists, Lutherans, Puritans, and Presbyterians, coming together to overlook their differences, joining in one accord, praying for a common goal. American Conservative radio talk-show host and writer, Dennis Prager, explains, “Ultimately, they wanted people to be free to practice their religion and relate to God in their own way. They all knew God is the source of liberty.” Providence Forum Executive Director Dr. Jerry Newcombe points out how historians find in George Washington’s writings and actions during the Revolutionary War that he relied heavily on prayer, believing that with the tremendous odds set against them, victory could only come with God’s help. As well, “The Great Awakening absolutely helped the cause of independence,” writes Newcombe. “Even before the Great Awakening, the ministers, especially the ones from New England, helped shape the thinking of the Colonists as to their God-given rights.” Christian historians believe the spread of “The Great Awakening” across the colonies greatly influenced and strengthened Patriot leaders leading up to the signing of the Declaration of Independence, during which prayer and fasting played a critical role in helping America establish its freedom. In Miracles in American History, author, historian, and speaker William J. Federer writes about the many national calls to prayer leading up to and throughout the formation of the United States of America. Intersecting Faith & Life:Are you planning to join our nation in praying for God’s divine guidance and protection over our country? If not, consider praying with millions of believers across our land who will be praying together during this year’s 250th Anniversary, National Day of Prayer. Further Reading:A Prayer to Take Part in Our Nation’s National Day of Prayer Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

The co-hosts, Anglican Miles Smith, Lutheran Korey Maas, and Presbyterian D. G. Hart return after a long semester to talk about eschatology among Lutherans, Anglicans, and Presbyterians.  Some listeners may be surprised to learn that amillennialism is the ho-hum mainstream view among Lutherans (compared to Presbyterians where it generates much excitement and zealous adherence). Among Protestants of British descent, Anglicans and Presbyterians, attitudes toward the conversion of Jews and the creation of Israel may explain the pre- and post-mill variants.  Later in the conversation the topic shifts to the eschatology of Christian Nationalists thanks to an article from forty years ago that compared the apocalyptic pre-millennialism of Hal Lindsey's Late Great Planet Earth to the rise of a catastrophism among environmentalists.   That article by Michael Barkun, appeared in the Fall 1983 issue of Soundings: An Interdisciplinary Journal under the title, "Divided Apocalypse: Thinking about the End in Contemporary America." In the article, when Barkun describes two strategies among secular apocalypticists, he could have been describing tendencies among today's Christian nationalists.  He wrote: "The human desire for a morally ordered world is powerful; when apparently unmerited suffering occurs, explanations are  generated which presuppose that the suffering has moral significance. . . . In the absence of a coherent explanation for unmerited suffering, secular apocalular apocalypticists tend to adopt two strategies. On the one hand, they may ascribe the suffering to the machinations of small but powerful groups, whose control of economic, military, or other resources permits them to place the fate of others in jeopardy.... On the other hand, world destruction may be viewed as the unintended consequence of human actions that are ill-informed, ill-timed, or inept. According to this view, the victims of world destruction  are at least partially to blame for their fate, since had they behaved differently, they might have prevented it." It is a fascinating article if only because it took the temperature of Christian and secular millennialism from forty years ago.  The other reason for reading it is to consider Christian nationalism, not from whether it's amill or post-mill.  The real question is the degree to which Chrisitan nationalism implicitly traffics in the catastrophism that has pervaded American activism, journalism, and social media for the last decade.   

Luther famously said that students of the Bible need “to retain the distinction between Law and Gospel” (AE 26: 406). This became the official position of Lutherans with Article V of the Formula of Concord: “We believe, teach, and confess that the distinction between the Law and the Gospel is to be kept in the Church with great diligence” (FC Ep V 2). If we want to be distinctively Lutheran today, this distinction between Law and Gospel must retain a prominent place in our interpretation of Scripture, preaching and catechesis. This task is challenging, because the terms “Law” and “Gospel” can be used in different senses. In the Bible, both terms can be used in a wide sense to refer to God's work and speech, but they also can be used in a narrow (proper) sense, which is what this article focuses on. Properly speaking, the Law is what God tells us to do, think, say and be, and it threatens wrath and punishment on those who break His will; the Gospel is what God by grace has done and is still doing for our salvation through Jesus Christ and the Holy Spirit. This distinction also opens the whole Bible to us, reinforcing the proper understanding that the Old Testament is not just Law and the New Testament is not just Gospel. In fact, the Gospels (Matthew, Mark, Luke and John) contain Law as well as Gospel, and the Law (the Books of Moses) contains Gospel as well as Law! Rev. Carl Roth, pastor of Grace Lutheran Church in Elgin, TX, joins Andy and Sarah to talk about the “Searching Scripture” feature in the May 2026 issue of the Lutheran Witness titled “Article V: Law and Gospel” on Article V in the Formula of Concord. This year, “Searching Scripture” is themed “Following the Formula” and will walk through the Formula of Concord in the Augsburg Confession. Follow along every month! This year, “Searching Scripture” is walking through the Formula of Concord (FC) from our Lutheran Confessions, exploring the biblical foundations for each topic. Before starting this study, it may be helpful to read FC Ep V on The Law and The Gospel (p. 484–485 in Concordia: The Lutheran Confessions, CPH 2005). Or follow along with the full Formula of Concord monthly reading plan at witness.lcms.org/reading-plan. Listen to the Coffee Hour episode with Rev. Brady Finnern on Article V at kfuo.org/2025/05/01/coffee-hour-050125-law-gospel-in-the-formula-of-concord, and find correlating Concord Matters episodes at kfuo.org/formulaofconcord. Find online exclusives of the Lutheran Witness at witness.lcms.org and subscribe to the Lutheran Witness at cph.org/witness.

Luther famously said that students of the Bible need “to retain the distinction between Law and Gospel” (AE 26: 406). This became the official position of Lutherans with Article V of the Formula of Concord: “We believe, teach, and confess that the distinction between the Law and the Gospel is to be kept in the Church with great diligence” (FC Ep V 2). If we want to be distinctively Lutheran today, this distinction between Law and Gospel must retain a prominent place in our interpretation of Scripture, preaching and catechesis. This task is challenging, because the terms “Law” and “Gospel” can be used in different senses. In the Bible, both terms can be used in a wide sense to refer to God's work and speech, but they also can be used in a narrow (proper) sense, which is what this article focuses on. Properly speaking, the Law is what God tells us to do, think, say and be, and it threatens wrath and punishment on those who break His will; the Gospel is what God by grace has done and is still doing for our salvation through Jesus Christ and the Holy Spirit. This distinction also opens the whole Bible to us, reinforcing the proper understanding that the Old Testament is not just Law and the New Testament is not just Gospel. In fact, the Gospels (Matthew, Mark, Luke and John) contain Law as well as Gospel, and the Law (the Books of Moses) contains Gospel as well as Law! Rev. Carl Roth, pastor of Grace Lutheran Church in Elgin, TX, joins Andy and Sarah to talk about the “Searching Scripture” feature in the May 2026 issue of the Lutheran Witness titled “Article V: Law and Gospel” on Article V in the Formula of Concord. This year, “Searching Scripture” is themed “Following the Formula” and will walk through the Formula of Concord in the Augsburg Confession. Follow along every month! This year, “Searching Scripture” is walking through the Formula of Concord (FC) from our Lutheran Confessions, exploring the biblical foundations for each topic. Before starting this study, it may be helpful to read FC Ep V on The Law and The Gospel (p. 484–485 in Concordia: The Lutheran Confessions, CPH 2005). Or follow along with the full Formula of Concord monthly reading plan at witness.lcms.org/reading-plan. Listen to the Coffee Hour episode with Rev. Brady Finnern on Article V at kfuo.org/2025/05/01/coffee-hour-050125-law-gospel-in-the-formula-of-concord, and find correlating Concord Matters episodes at kfuo.org/formulaofconcord. Find online exclusives of the Lutheran Witness at witness.lcms.org and subscribe to the Lutheran Witness at cph.org/witness. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

In this episode, we explore the story behind The Lutheran Hymnal (1941) and the remarkable collaboration that brought it into existence. Drawing on Elisabeth J. Urtel's recent dissertation, the conversation traces how the Missouri, Wisconsin, Norwegian, and Slovak synods of the Synodical Conference worked together to produce a shared English-language hymnal during a time of profound cultural change. The discussion examines how the shift from German and other immigrant languages to English shaped Lutheran identity in America, the theological and musical principles that guided the hymnal committee, and the challenges of translating and selecting hymns that would faithfully carry the Lutheran confession into a new cultural setting. Along the way, we ask how hymnody forms theology and devotion, how different Lutheran traditions negotiated their distinctive musical heritages, and how the publication of The Lutheran Hymnal helped foster a shared American identity among confessional Lutherans. The episode also reflects on the reception and lasting influence of TLH and what its history reveals about the relationship between tradition, language, and church life. 1941 Recording of a TLH model service (misleadingly described as just "Missouri Synod.")Many thanks to my wonderful supporters!NEW PODCAST: American Evangelicals - A History PodcastA thoughtful, deep dive into one of the most talked-about movements in American history.Support the showConfessional Languages ScholarshipThe Wauwatosa Diary (book)Youtube ( even more behind-the-scenes videos available for certain patron tiers)FacebookWebsiteInterview Request Form email: thelutheranhistorypodcast@gmail.comAbout the HostBenjamin Phelps is a 2014 graduate from Martin Luther College with a Bachelor of Arts with a German emphasis. From there went on to graduate from Wisconsin Lutheran Seminary in 2018.  Ben has been a regular writer and presenter on various Lutheran history topics.  His 2018 thesis on Wyneken won the John Harrison Ness award and the Abdel Ross Wentz prize. He is also the recipient of several awards from the Concordia Historical Institute.Ben is currently a doctoral student in historical theology through Concordia Seminary's reduced residency program in St. Louis.

Launched just over three years ago, this ETF may be a compelling option for investors. • Learn more at thriventfunds.com • Follow us on LinkedIn • Share feedback and questions with us at podcast@thriventfunds.com • Thrivent Distributors, LLC is a member of FINRA and a subsidiary of Thrivent, the marketing name for Thrivent Financial for Lutherans. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  FollowApple PodcastsSpotifyAmazon MusicRSS Feed

Pastor Eric and Marnie are in studio to talk about the two sacraments that Lutherans practice. Don't know what they are? You will have to listen in to find out! Eric explains why the Lutheran Church only deals with two sacraments, as opposed to the seven sacraments of the Catholic Church. He breaks down the three-part criteria the Lutheran Church uses to determine the two sacraments, walks us through how our Spirit of Joy worship space is organized around these sacraments, and answers a couple questions Marnie has been wondering about.

Each class walks through what makes Lutheran doctrine distinct from other Christian denominations, following the chapters of the book The Lutheran Difference. Designed for youth in confirmation instruction, this series also welcomes anyone who wants a clear, biblical, and Confessional understanding of what Lutherans believe and why.Subscribe & Share:Apple Podcasts: Christ For YouSpotify: Listen on SpotifyWebsite: ZionWG.org/podcastStay Connected:Email: PastorRojas@ZionWG.orgWebsite: ZionWG.orgIf this strengthened your faith, share it with others and leave a review. Your support helps more people hear the faithful preaching of Christ crucified and risen for you.

Each class walks through what makes Lutheran doctrine distinct from other Christian denominations, following the chapters of the book The Lutheran Difference. Designed for youth in confirmation instruction, this series also welcomes anyone who wants a clear, biblical, and Confessional understanding of what Lutherans believe and why.Subscribe & Share:Apple Podcasts: Christ For YouSpotify: Listen on SpotifyWebsite: ZionWG.org/podcastStay Connected:Email: PastorRojas@ZionWG.orgWebsite: ZionWG.orgIf this strengthened your faith, share it with others and leave a review. Your support helps more people hear the faithful preaching of Christ crucified and risen for you.

Each class walks through what makes Lutheran doctrine distinct from other Christian denominations, following the chapters of the book The Lutheran Difference. Designed for youth in confirmation instruction, this series also welcomes anyone who wants a clear, biblical, and Confessional understanding of what Lutherans believe and why.Subscribe & Share:Apple Podcasts: Christ For YouSpotify: Listen on SpotifyWebsite: ZionWG.org/podcastStay Connected:Email: PastorRojas@ZionWG.orgWebsite: ZionWG.orgIf this strengthened your faith, share it with others and leave a review. Your support helps more people hear the faithful preaching of Christ crucified and risen for you.

The Elector's Bible is a witness of Lutheran history on how early Lutherans rebuilt after the devastation of the Thirty Years War. And in this episode, Pastor Travis Berg walks us through its origins and how it came to be. From the political and ecclesiastical climate that produced it to the hands that shaped it, this conversation anchors the Elector's Bible in its proper historical context, giving listeners a richer appreciation for why this Bible matters and what it represents for Lutherans. But history is only the beginning. The heart of this episode is the Elector's Bible's theological substance — specifically, how it lays the scriptural groundwork for Lutheran doctrin, specifically the articles of the Apostles' Creed. Pastor Berg demonstrates how the Creed is not a free-floating confession invented by the church, but a distillation of what Scripture plainly teaches about the Father, Son, and Holy Spirit. This is catechesis at its best: rooted in the Word, confessionally grounded, and directly useful for Christians who want to know what they believe and why. ----more---- Host: Fr. Jason Braaten Guest: Fr. Travis Berg ----more---- Become a Patron! You can subscribe to the Journal here: https://www.gottesdienst.org/subscribe/ You can read the Gottesblog here: https://www.gottesdienst.org/gottesblog/ You can support Gottesdienst here: https://www.gottesdienst.org/make-a-donation/ As always, we, at The Gottesdienst Crowd, would be honored if you would Subscribe, Rate, and Review. Thanks for listening and thanks for your support. 

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  FollowApple PodcastsSpotifyAmazon MusicRSS Feed

Like the episode? Let us know!How do we uphold life through our vocations? Join Michelle Bauman, Director of Y4Life and YA For Life, as she explores how vocation and life are connected. The first episode of this series features an interview with Lutherans For Life Executive Director, Rev. Dr. Aric Fenske about his work as executive director of a for-life ministry.--------------------------------------------------------------------------------------------------------------------The Rev. Dr. Aric Fenske is a 2011 graduate of Concordia Theological Seminary in Fort Wayne, Indiana. Since that time, he has served as the pastor of two dual parishes in the North Wisconsin District – LCMS, where he has been active in several different pro-life organizations. Dr. Fenske earned his Doctor of Ministry in 2019, again from Concordia Theological Seminary. He and his wife, Marie, have four daughters—Madison, Alexis, Hailee, and Marta—along with two grandsons, James and Rustyn. Dr. Fenske assumed his duties as Executive Director of Lutherans For Life on May 1, 2025.--------------------------------------------------------------------------------------------------------------------Lutherans For Life and Y4Life are funded by donors like YOU. To support the mission and ministry of LFL and Y4Life, you can donate at LutheransForLife.org and Y4Life.org.Support the showDiscover your Gospel-motivated voice 4 Life at Y4Life.org.

The Lutherans, the Lion, and the gifts of Narnia. In this episode, we talk with Pastor Sam Schuldheisz about his forthcoming book, Luther and the Lion: A Narnian Catechism. We discuss how Lewis (and other Inklings) can help us catechize children and adults, how stories lead us deeper into the biblical narratives, and vice versa. How can great myths and stories be employed in Christian apologetics when seen through Christian liturgy and sacraments? Now is the best time to reintroduce great Christian authors, great myths, and great stories, and the best of all stories — the gospel of Jesus Christ — can carry us out of our churches into a world that's wounded and can't find true healing that only Christ can give.

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

Article IV of the Formula of Concord elaborates on teachings introduced in the previous article: “Good works always follow justifying faith and are surely found with it — if it is true and living faith. Faith is never alone, but always has love and hope with it” (FC Ep III 11). The authors of the Formula chose to include a separate article on good works in order to resolve a dispute that had occurred among Lutheran theologians: Some argued that good works are necessary for salvation, while others argued that good works are detrimental to salvation. Both claims are unscriptural. The Formula of Concord follows the Bible in confessing that good works are “necessary,” but in the sense that God wants them to be done and that they will always be produced by true faith. The Formula also counters the accusation that Lutherans discourage good works. Far from it! Lutherans maintain the necessity of good works while upholding a distinction between justification by faith and the good works that are produced by the Holy Spirit in one who is justified. Certainty of salvation by grace alone is preserved by this distinction. If the quantity or quality of our good works had any bearing on our salvation, we would be in a constant state of doubt about whether or not we are saved! Rev. Carl Roth, pastor of Grace Lutheran Church in Elgin, TX, joins Andy and Sarah to talk about the “Searching Scripture” feature in the April 2026 issue of the Lutheran Witness titled “Article IV: Good Works” on Article IV in the Formula of Concord. This year, “Searching Scripture” is themed “Following the Formula” and will walk through the Formula of Concord in the Augsburg Confession. Follow along every month! This year, “Searching Scripture” is walking through the Formula of Concord (FC) from our Lutheran Confessions, exploring the biblical foundations for each topic. Before starting this study, it may be helpful to read FC Ep IV on Good Works (p. 482–484 in Concordia: The Lutheran Confessions, CPH 2005). Or follow along with the full Formula of Concord monthly reading plan at witness.lcms.org/reading-plan. Listen to the Coffee Hour episode with Rev. Brady Finnern on Article IV at kfuo.org/2025/04/02/coffee-hour-040225-good-works-in-the-formula-of-concord, and find correlating Concord Matters episodes at kfuo.org/formulaofconcord. Find online exclusives of the Lutheran Witness at witness.lcms.org and subscribe to the Lutheran Witness at cph.org/witness.

What does a potential energy shock mean for inflation, growth, and the Fed's next move? • Learn more at thriventfunds.com • Follow us on LinkedIn • Share feedback and questions with us at podcast@thriventfunds.com • Thrivent Distributors, LLC is a member of FINRA and a subsidiary of Thrivent, the marketing name for Thrivent Financial for Lutherans. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Dr. Jordan Cooper of Just and Sinner Lutheranism for Non-Lutherans Dr. Cooper’s YouTube Channel Just and Sinner Dr. Cooper’s WebsiteThe post Explaining Lutheranism to Non-Lutherans, Part 3 – Dr. Jordan Cooper, 3/6/26 (0651) first appeared on Issues, Etc..

Dr. Jordan Cooper of Just and Sinner Lutheranism for Non-Lutherans Dr. Cooper’s YouTube Channel Just and Sinner Dr. Cooper’s WebsiteThe post Explaining Lutheranism to Non-Lutherans, Part 2 – Dr. Jordan Cooper, 2/26/26 (0573) first appeared on Issues, Etc..

Dr. Jordan Cooper of Just and Sinner Lutheranism for Non-Lutherans Dr. Cooper’s YouTube Channel Just and Sinner Dr. Cooper’s WebsiteThe post Explaining Lutheranism to Non-Lutherans, Part 1 – Dr. Jordan Cooper, 2/25/26 (0563) first appeared on Issues, Etc..