Podcasts about MacArthur

The Learning Leader Show with Ryan Hawk www.LearningLeader.com The Price of Becoming www.LearningLeader.com/Becoming My guest: Angela Duckworth is a psychologist and professor at the University of Pennsylvania, and a MacArthur "genius" grant recipient. Her book Grit was a #1 New York Times bestseller, and her TED Talk is among the most-watched ever. Her new book is Situated: Find the People and Places That Bring Out Your Best. Key Learnings She almost lost her mom in the Atlantic. Angela took her 87-year-old mom snorkeling miles offshore. Her mom had not swum in decades. Within minutes, she had aspirated water into both lungs and was unconscious. Angela treaded water, held her mom's head up with one arm, and waved the other until help came. Her mom is 91 now and painting. No amount of grit would have saved them. Angela could not have swum her mother to shore. What saved them was changing the situation, which meant getting other people to their side. The situation is the ocean. It's that powerful, and most of us don't know what water we're swimming in. Grit isn't wrong. It's incomplete. Angela hasn't renounced anything. She's expanding it. Effort is what you bring. The situation determines whether that effort compounds or gets swallowed. Angela was a striver, and it worked for a long time. She knew she wasn't the most talented kid, but nobody was going to outwork her. She wanted to make the cheerleading squad without being able to do a split. She wanted a solo in choir while barely able to carry a tune. She worked her way to both. Most people would be surprised how far sheer effort can take them. Then it stopped being enough. To get as far as she actually wanted to go, and to do it sustainably for herself and the people around her, ignoring the situation was a mistake.  The shift: stop making the best of your situation through effort alone, and make the situation better first. "Of all the ways you can change your behavior, willpower is the absolute worst." You can white-knuckle a donut. You just can't do it forever. Resisting works in the moment and reliably leaves people exhausted, which is why it fails on day three. Your urges come from your thoughts. Your thoughts come from your surroundings. Donut, delicious. Then your hand moves. Instead of fighting the urge, ask where the thought came from. The better question: what situation would give me different thoughts? Not "how do I resist," but "where can I be so that the thought never arrives?" Three inputs shape what you think: the people around you, the physical objects within reach, and the place you're in. Situational agency. Angela coined the term. The situation isn't given to you. It's taken. Leon Marchand was already sixth in the world. His parents, both former Olympians, didn't tell him to train harder or wake up earlier. They told him to change his situation. He emailed Bob Bowman, moved to Arizona, and within two years cut more than eight seconds off his personal best and broke Michael Phelps's last-standing individual world record. A year after that, he won four golds in Paris. What actually changed for Marchand: the best coach in the sport, a lane full of people who all believed they could win it all, better facilities and nutrition and physical therapy, and a culture where world-class was the baseline rather than the ceiling. The situation isn't a given. The situation's taken. Control the controllables. The situation is one of them. Angela agrees with the mantra. Her objection is that most people apply it only to what's between their ears: mindset, attitude, goals. Marchand didn't rethink his attitude. He got on a plane. Get the outside game right, and you get much of the inside game for free. Change the room and the thoughts change with it. Every reason you can't change your situation is probably true, and beside the point. When Angela told people what she was writing, they immediately listed the reasons they were stuck. The mother-in-law, the spouse's job, the kids' school. None of it is wrong. All of it ignores the list of things they could change. Her late father-in-law's whole philosophy was two words: show up. Wedding, funeral, baseball game. Show up. John Wooden taught high school English for 14 years. He kept an apple on his desk. He thought of himself as a teacher first, which is also why he sat high in the bleachers during games instead of courtside. He'd taught them in practice. The game was theirs. What Wooden's players took with them: to be your best at anything, find a great teacher. Angela sees a DIY culture pulling the other way. When she tells young people to email someone, the answer is often that they'll just learn it on YouTube or ask a chatbot. You can teach yourself a lot of guitar that way. You will not become a great guitarist alone. Belief is borrowed more than you'd think. Nobody tries hard at anything without the thought "I can do this" somewhere in their head. That thought usually arrives from someone else first. Angela was a self-described ditzy cheerleader throwing keg parties. Her 10th- and 12th-grade English teacher, Mr. Carr, saw a writer. He handed her books. He took time on her pages. By graduation, she was the rare Harvard freshman who signed up for a second semester of the required writing course, just to keep going. The Pygmalion effect. Bob Rosenthal made up a test, told elementary teachers which kids were about to bloom, and picked the names at random. The teachers called on those kids more, listened harder, encouraged more. By year's end, the kids fulfilled the prophecy they'd been randomly assigned. Every single person she has interviewed has a Mr. Carr. Olympic athletes, Olympic coaches, CEOs, world leaders. Someone who could see farther than they could see. Confidence is a half-filled helium balloon. It has to get batted back up again and again. Which means you don't need your mentor once. You need them on the bad days. Angela forwards her rejection letters to her team. The journals she submits to reject over 90 percent of submissions, and the rejections run eight single-spaced pages. She sends them around so the younger scientists watch her fail, hear that she's angry and discouraged, and then watch her get back up. She failed writing this book the first time. Up before dawn seven days a week through an entire sabbatical, and the clock ran out. She called her publisher and her agent to give the money back and asked whether she owed interest. They called it a pause. She said remote controls have separate buttons for pause and stop. Burnout and imposter syndrome were abstractions until they weren't. She had taught both. She had never lived either. Not eating, not sleeping. What got her out was not more effort. It was a better situation: additional editorial support and mentors to get her back on track. Frankl and Maslow argued about this for decades, and Maslow conceded. Self-actualization aimed only at yourself leaves you unfulfilled. Maslow's final writing added a level above it and named it self-transcendence. There are only two types of people: those who are humble, and those who are about to be humbled. Angela's champagne moment a year from now: celebrating the people around her. Erikson called this stage generativity, and the question it asks is how everything you've learned can help the next generation do better than you did. Her students should excel her. They should be the ones on podcasts. She wants to cede the spotlight on purpose rather than have it taken. Her core identity is psychological scientist. Not speaker. Not author. The stage is a flow state, and she's good at it, but take away the research, and it isn't her anymore. Worth knowing which one yours is. Reflection Questions Pick the goal you've been grinding on the longest with the least to show for it. Is that an effort problem or a situational problem? Who is the best in the world at the thing you're trying to learn? What would it take to send the email this week, and then get on the plane? What is your purpose, in one sentence, written down? Mine is to inspire others to value and pursue excellence. What's yours? More Learning #679: Kat Cole - The Four Mindsets Every Leader Needs #591: Ryan Holiday - Do The Right Thing Right Now #673: Dan Coyle - Flourish. The Transformative Power of Creating CommunityPodcast Chapters 00:00 Apply for the Learning Leader Circle  01:39 Meet Angela Duckworth  02:57 The Dedication to Her Mother  04:17 Her Mother Nearly Drowned  07:08 Grit Isn't Enough  09:47 Willpower Is the Worst  12:26 Where Your Urges Come From  14:31 Marchand Got on the Plane  19:57 The Excuses That Sound True  22:27 Wooden Taught English for 14 Years  26:25 The Confidence You Borrow  32:22 Five Minutes With Pete Carroll  34:27 A Half-Filled Helium Balloon  35:29 She Forwards Her Rejections  37:05 What Success Feels Like  40:28 Frankl, Maslow, Self-Transcendence  45:59 The Book She Failed to Write  52:57 The Champagne Question  54:03 She Wants to Be Surpassed  57:27 Scientist First, Speaker Second  01:01:34 EOPC

In episode 503 of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb conclude their deep dive into Luke 10:25–37 — the Parable of the Good Samaritan. Far from a simple morality tale about helping strangers, this episode unpacks the parable's confrontational legal context, its reversal of expectation, and its profound Christological undertones. Tony and Jesse examine why the lawyer's question about self-justification was always destined to be unanswerable on his own terms, how the priest and Levite serve as a damning mirror for religious professionals, and why the Samaritan's lavish, costly mercy points beyond mere ethics to the gospel itself. The episode also explores the Mary and Martha account that immediately follows, arguing it cannot be read in isolation. Closing with Matthew Henry, the hosts land the discussion squarely on gratitude for Christ, the supreme Good Neighbor. Key Takeaways The parable is fundamentally about self-justification, not mercy ministry. The lawyer's question — "Who is my neighbor?" — is a legal maneuver, and Jesus' answer exposes the impossibility of fulfilling the law through self-effort rather than merely defining the scope of neighborly obligation. Jesus reverses the expected identification of "the neighbor." The listener naturally assumes the beaten man is the neighbor to be loved, but the punchline identifies the Samaritan — the one who showed mercy — as the neighbor, redirecting the question from who must I love to what does love actually look like. The Samaritan's mercy is deliberately, impossibly lavish. His actions — binding wounds, providing transport, paying an open-ended debt for a stranger and likely an enemy — exceed anything a reasonable person would do, pointing to a mercy that transcends mere human virtue. The priest and Levite indict religious professionalism. Their failure is not incidental; it demonstrates that meticulous law observance and ceremonial religiosity can actually obstruct the very love the law commands, hollowing out its spirit while preserving its form. The parable functions under all three uses of the law. For the unregenerate, it terrifies and condemns. For the regenerate, it is a third-use call to Spirit-empowered, grateful obedience. As civil law, it commends a society of compassion over indifference. Christ is the typological Good Neighbor. The Samaritan's actions — pouring oil and wine, bearing the cost, promising to return and settle all debts — carry genuine Christological resonance without requiring a full allegorical reading of every detail. The immediately following Mary and Martha account is thematically inseparable. Luke's editorial placement of that narrative directly after the parable creates a deliberate counterpoint: the one thing necessary is not anxious service but sitting at the feet of Jesus. Key Concepts The Lawyer's Question Was Never Going to Work The lawyer who approaches Jesus in Luke 10 is not a neutral inquirer — he is, as Luke tells us, seeking to justify himself. Tony and Jesse explore what this means with precision: the desire to be justified is not inherently wrong, but the mechanism the lawyer employs — the law — is catastrophically insufficient for the task. When Jesus responds with the parable, he does not sidestep the legal framework; he weaponizes it. The Samaritan's mercy is so extravagant, so far beyond ordinary moral expectation, that it functions not as an achievable standard but as a devastating exposure of how far short every human attempt at law-keeping falls. The command "go and do likewise" is not an encouraging send-off — it is, for the self-justifying lawyer, a door slamming shut. The Samaritan's Mercy Is Intentionally Beyond Reach One of the most important contributions this episode makes is resisting the domestication of the Samaritan's actions into a feel-good story about helping those in need. Tony reframes the scenario in contemporary terms: finding a gravely injured stranger from a hostile ethnic group, providing emergency first aid, transporting them to care, and writing a blank check for all future medical expenses — with no personal obligation to do so. No reasonable person would do this, and that is exactly the point. The mercy described is not aspirationally difficult; it is humanly inconceivable at scale. This is what Christ-like love looks like, and it is precisely what the law demands. The gap between the demand and human capacity is the gospel's entry point. The Mary and Martha Account Cannot Be Separated from the Parable Tony raises a hermeneutical observation that deserves more attention than it typically receives: Luke chose to place the Mary and Martha account immediately after the Good Samaritan parable, and that editorial decision is not accidental. Martha — busy with hospitality and service — looks, on the surface, like the practical application of everything the Samaritan modeled. Yet she is gently rebuked, and Mary, who sits at Jesus' feet, is commended for choosing "the one thing necessary." This creates a stunning theological counterweight: the parable exposes the impossibility of self-justifying law-keeping, and the very next story shows that even well-intentioned merciful activity, when it crowds out receiving from Christ, misses the point. The one thing necessary is always Christ himself. Memorable Quotes If you think you're the good Samaritan, if you think you're the one that's gonna come and rescue people — you're much more likely to see this as a sort of law beat-down. Where those of us who are regenerated and in Christ, this is third-use law. This is us seeing what it means to be holy, and going and doing likewise, trying in our power, recognizing that we can't, and trusting the Lord to accept our feeble attempts. - Tony Arsenal This text is not really to be preached or applied as some kind of bare moral exhortation. It's not 'try harder to be like the Samaritan.' That's totally disconnected from the gospel. It should be preached in a manner that exposes the impossibility of self-justification... and then of course it does point us to Christ as the one whose perfect, costly, self-giving mercy alone satisfies the law's demand on our behalf. - Jesse Schwamb If this parable and our conversation about it does nothing except stirring you to gratitude for the fact that our supreme good neighbor threw us on his donkey and carried us to the public house, and bound up our wounds, and paid for our debt — if it does nothing but drive you to gratitude and thankfulness and wonder, then we've succeeded in our task and we've left you with the Gospel. - Tony Arsenal Full Transcript Jesse Schwamb: Welcome to episode 503 of the Reformed Brotherhood. I'm Jesse.  Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  Jesse Schwamb: Hey, brother. Well, at this point, there's one thing that we know for certain, and that is if you're gonna come at the law giver, the one who's composed and written the law, with a legal question to try to entrap the one who has given you the law, you better not miss. And it turns out, in Luke 10 where we've been hanging out, the lawyer who poses Jesus with the question of, "Who is my neighbor?" is a big swing and a miss. Yeah. And we're finally gonna get to all the characters that are part of this amazing parable in this conversation. But of course, there's something we gotta do first. Affirmations And Denials Jesse Schwamb: It, it's everybody's, what I'm led to believe everybody's favorite segment of this entire show. I mean, the crowds out there say, "Why even have a full podcast? Just do affirmations and denials for the entire time." And we, we hear you, because we're borrowing from that beautiful confessional format of the dead reformers to settle all the much not confessional [00:02:00] disputes. So in the great tradition of the Westminster Divines, who of course cannot just simply say, "We like grace," without also clarifying 17 things that grace is not- ... we're now again going to bring you our own binding, authoritative, and entirely unneeded but very official statement of affirmations and denials. It's affirming the things we love and denying things we don't. So Tony, as is our own custom, are you affirming with something or are you denying against something on this episode?  Tony Arsenal: Um, I'm denying something. Uh, it's a sort of a weird situation that has cropped up, uh, online. And I, I try not to use this segment too often to sort of wade into, um, I don't know, the, like, latest social controversy in the Reformed world. But every once in a while I come across something that I feel like you just need to sort of talk about. And, um, many of our listeners are probably already [00:03:00] aware of the situation that I'm gonna talk about, and it's very well-publicized and, and very public. Um, but I'm denying the sort of weirdness that has happened with the G3 Conference. Um, I'm not sure how familiar with G3 you are, Jesse, but for the, the listener who may not be, G3 is a conference, um, primarily run by Baptists, and is, in my understanding, is primarily attended by sort of Reformed-ish Baptists. And I don't, I don't say Reformed-ish to be pejorative necessarily. Um, but it, it's sort of like predominantly, um Non-confessional but not anti-confessional Calvinistic Baptists, sort of think more like covenant framework MacArthur-style Baptists maybe is, is a way to look at it. Um, and a few years ago, one of their main figures, I don't remember exactly what position he held, but it was a relatively high position in, in [00:04:00] the conference. Uh, his name was Josh Boyce. He, uh, w- was caught/confessed to maintaining, like, multiple anonymous or pseudonymous, uh, Twitter accounts and publishing several s- like pseudonym-based Substacks, um, that he used to basically attack the character of not only anyone online that seemed to cross him, but, like, people that he shared an office with. Like, anyone and everyone was targeted by him. And at the time it was a big hullabaloo. He, uh, he resigned. As far as I can tell, he's faded into obscurity and has not sought to come back, although that's always, you know, yet to be seen. But at the time there was very firm statements by the r- remaining sort of board members, leadership of G3, at how inappropriate this was, and how acting anonymously requi- you know, sort of evacuates accountability and, [00:05:00]and all these different things. And it's come out recently, um, just over the last week, that four of the members of the G3 board, um, who are all elders at the same church, had assembled a sort of anonymous dossier of accusations against, um, a- another pastor, uh, that he had been sort of serially plagiarizing sermons. Um, and when nothing really happened when they sent their anonymous dossier, they started distributing this to other, other, like, platforms and other church and m- parachurch ministries, kind of encouraging people to do their own investigation. Um, one such, uh, outlet was ... It's a, it's a, I don't know, sort of a news discernment blogger kind of a thing, um, has done some pretty decent reporting work I think in, in the recent past, although it has sort of a s- storied beginning, um, called Protestia They did just [00:06:00] that. They did an investigation, and in the course of their investigation, they identified who these anonymous, uh, the anonymous reporters were, and it was the same, the very same people who a few years ago, uh, pontificated, uh, at, at length about the importance of accountability and how anonymity has, uh, taken that away. Uh, people that accepted Josh Boyce's resi- resignation for acting anonymously have now done the same thing. They have since, uh, resigned from their church eldership, um, which is gonna be awkward because they haven't resigned from the board of G3, which, uh, the offices of G3 are in the same building as the church that they've now resigned at. Uh, and I guess where, where my denial comes in and the reason that I feel like it, it might be worthwhile for us just to Even reflect on it a little bit is there is an element in the Reformed world that seeks a platform and seeks an audience and seeks notoriety, and I, I was musing [00:07:00] today a little bit on my own Twitter that th- there was a time in my life where that was very much what I wanted. I wanted to be a, a very public, well-known theological voice, and, um, a- and I just have sort of like drifted away from that. And the, the reason I think it's worth mentioning on our show is that we do have an audience. We have a, a modest audience. It's not huge. It's not nothing. Um, but th- there is a real temptation to seek fame and notoriety that is absolutely destructive and really antithetical to, uh, to Christian principles of what it means to serve those around you, to serve with humility, to r- you know, redound any glory that might come to you for your actions to, to the fact that it is Christ who empowers all things and brings all good blessings. So I don't know that I have much more commentary on it. It's just a weird... It's a very weird situation, but it, it seems like it very much has come from a [00:08:00] place of feeling as though minor slights by people you associate with warrant sort of a, a nuclear option like this because, uh... and I don't wanna read too much into motives, but, but it seems like because your reputation and your notoriety is so great that any offense to it needs to be responded to in kind, and that's just not, that's just not the Christian way. So again, I don't know that I have any more commentary or thoughts on it. It just was a weird situation that I'm, I'm like, "Why do we gotta do this to each other, folks?" Like, why are we, why are we biting at each other all the time? Why are we doing these things except from a place of sinful pride? So I'm denying that. I'm denying sinful pride. I'm denying my own tendencies to seek glory in a spotlight. Um, I'm very thankful that God did not, uh, see fit to grant me that desire 'cause it probably would've been even more destructive for me than it has been for these guys. So I'm very happy to live in obscurity, [00:09:00] to serve the local church, to share our voices in this very modest, tiny platform that we have, and perhaps the Lord will see fit to change that one direction or the other, and I'll, I'll be happy to serve at His, uh, at His will. But I'm glad for now that, uh, the, the temptation of international fame has not been something that I even have the opportunity to lay hold of. Um, I'm very thankful for that, that, uh, grace from the Lord.  Jesse Schwamb: I had that light, sarcastic, some might say somewhat humorous opening and affirmations and denials, and you, you just brought the heaviness, which is okay. Sometimes that's, sometimes that's what happens.  Lament Devotional Spotlight Jesse Schwamb: And- Yeah ... I- fortunately, I have an affirmation, but it's, uh, of, like, a weird, heavy kind now that I think about it. So, um, I'm trying to, I'm trying to get everybody on the cusp of good books that I think are coming out. And so here's another one where it's not even gonna be released until September 30th, and so you have plenty of time to go out and find this thing. So P&R Publishing, many may be [00:10:00] familiar, does this whole series, topical series, which are called 31-Day Devotionals for Life, and there's a new one being released by Christine Chappell. It's called Lament: Crying Out in Faith. So I'm affirming with this piece because I've had the joy of been working through some of this stuff, and I think this is some of the best treatment I've ever read, been able to practice, been coached into for lamenting. We've talked before at length about how Christians, especially in the West, often because we just have great lives, we aren't familiar with lament. We don't practice it well. We hardly sing any songs of lament. We're unfamiliar with it. It's like a foreign land to us. And then sometimes when we're, we get convicted we should lament, we kind of interpret that as, "Well, yeah, I, I know I can blow up at God. I can get angry with him and, and that's okay." David does it too, and it's okay to express all your feelings with God. What I like about this work is it cultivates more of a prayer language. It gives voice to pain and grief so that there can be a real healing. It's not just a complaining. It's not just [00:11:00] throwing your voice out into the ether to, you know, wildly pontificate or self-aggrandize about how hurt or upset you are. It enables us to cry out to God in such a way that it promotes emotional authenticity, but at the same time maintains reverence. I think that is, uh, at least what I need. The beauty of this book is somebody you know or yourself need to lament something. Actually, I think we all have something to lament, even as it's getting older or things changing in our lives. So I highly, highly, highly affirm with this book. It's Lament: Crying Out in Faith. P&R does a lot of great publishing in this way. It's just the year of the devotionals, Tony. I don't know why. Yeah. I mean, I even hate to use devotional. It's the year of good resources for daily praise and worship- Yeah ... and lament should be part of our praise and worship. Yeah. So, but doing it in the right way is something I'm learning. I had mixed understanding of it. So this will clarify, encourage, edify in all the ways that I think we need.  Tony Arsenal: That sounds great. I, I do agree with you. I think, um- [00:12:00] Although I think it may be a little bit less so in, in the sort of confessional Reformed tradition just because the Psalms in general play such a prominent role in Reformed worship. Um, I do agree with you that broadly, like, we, we in the Western evangelical w- world don't, we don't know how to do laments. Um, I'm not one of those people that would say im- imprecatory prayers are inappropriate. I know there are some even within the Reformed world that would say im- imprecatory prayers are not appropriate for God's people in, in the new covenant. Um, I don't know that I agree with that, but, but that's another example of, like, that's in the prayer and hymnbook of our people- Right ... and we don't really know how to do it. Yes. So, and, and imprecation and lament are very closely related to each other. They're, they're very similar, um, ways of thinking and they're, they're both kind of modes of prayer that, uh, we don't, we don't really engage in. And so when we do have- when the occasion arises, we're, like, out of practice. So that's a great, uh, a great [00:13:00]affirmation and yeah, a little, a little weirdly heavy. Maybe this is gonna be a, a weirdly heavy episode. Who knows?  Jesse Schwamb: Yeah, it very well could be.  Good Samaritan Deep Dive Jesse Schwamb: I mean, listen, it was no doubt heavy for the lawyer who stood up- True who was  Tony Arsenal: like- Nicely done ...  Jesse Schwamb: I'd like to justify myself, so Jesus, let me ask you, we took our question, "Who is my neighbor?" I do all these things. I'm down with the law. Yeah. I know all this stuff. And I think we had some really great conversation last time. I'm biased, but I think we had some really fantastic unpacking of the first part of this, and if you haven't heard that yet, you should go back and listen to episode 502. But in this episode, we're really getting into all of these wonderful and somewhat colorful characters. So I'm gonna pick us back up in Luke chapter 10, starting in verse 25. So I'm going back a little bit just to set that proper context for this amazing parable that Jesus tells us. So he says, "And behold, a scholar of the law stood up and was putting him," that is Jesus, "to the test, saying, 'Teacher, what shall I do to inherit eternal life?' And he said to him, 'What is written in the law? How do you [00:14:00] read it?' And he answered and said, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself.' And he said to him, 'You have answered correctly. Do this and you will live.' But wishing to justify himself, he said to Jesus, 'And who is my neighbor?' And Jesus replied and said, 'A man was going down from Jerusalem to Jericho and fell among robbers, and they stripped him and beat him and went away, leaving him half dead. And a priest happened to be going down on that road, and when he saw him, he passed by on the other side. Likewise, a Levite also, when he came to the place and saw him, passed by on the other side. But a Samaritan, who was on a journey, came upon him, and when he saw him, he felt compassion.'" And he came to him and bandaged up his wounds, pouring oil and wine on them, and he put them on his own animal and brought him to an inn and took care of him. And on the [00:15:00] next day, he took out two denarii and gave them to the innkeeper and said, "Take care of him, and whatever more you spend, when I return, I will repay you." Which of these three do you think proved to be a neighbor to the man who fell into the robbers' hands? And he said, "The one who showed mercy toward him." Then Jesus said to him, "Go and do the same."  Tony Arsenal: Yeah. Yeah, this is one of those parables we, we mentioned, uh, I guess we've invented a new classification of parables called the Big Daddy parables. That's right. Um, uh, this is one of those parables that is so ubiquitous and well-known, uh, that word there, choice there was a little hat tip to my Lutheran friends. Um, so ubiquitous and well-known that I think we actually can, can rush into a common understanding and not, not be right at all about it. And I think the, the way this, uh, uh, the way I've seen this commonly done in, in circles I've run in in the past is this [00:16:00] becomes a parable about mercy ministry. Um, and, and the primary point is about how we serve our neighbors. And I think there certainly is, um, there certainly is an element of that that we can glean from this, that Christ is making a commentary on the fact that, um, the, the, the right way to not only serve your neighbor but to even identify your neighbor, uh, and it's funny because I think this is, this is where I think people go wrong. The, the Samar- or the, um, the, the lawyer is asking, "Who is my neighbor?" Right. And I think we commonly read this, and we read it to say, well, the Samaritan, uh, or the, the guy who got beat up is the neighbor. Right. And so we have to serve our neighbor like the Samaritan did. But the, the, the punchline, whatever, of the story is that the Samaritan is the g- is the neighbor, right? We, we call this the Parable of the Good Samaritan, but we might wanna call it the [00:17:00] Parable of the Good Neighbor. And so it says more about what it means to be a good neighbor than it does to, um, to say about who, who our neighbor necessarily is, right? The, the s- uh, the lawyer was asking, "Who's my neighbor?" And the answer was the one who shows mercy. And there's kind of a weird, there's kind of a weird paradox there, and this is something Jesus commonly does, where, like, He doesn't really answer the question. Um, the, the lawyer is like, "Well, who is it that I have to love," right? "The, I have to love my neighbor as myself, and who is it that I have to love?" And Jesus' answer basically is like, "Well, the good neighbor is the one who showed mercy." Well, that doesn't answer- Right ... His question. So I think we have to be careful when we, uh, we work through this not to just sort of default and jump to what might be called, like, the lowest common denominator interpretation, right? These are things that, yes, um, there is something to say about, uh, mercy ministry and how important it is to serve the, [00:18:00] serve those around us who are in need, right? That's, that's the command that comes out of this or the outcome that comes out of this is Christ is commanding this, um, this lawyer to go and be merciful to others. Um- But if we, if we move too quickly to that, we miss a lot of what this has to say about the nature of justification- Right ... the nature of Christ as, as the capital T good neighbor, right? The, the good neighbor who, who takes care of our sin and pays the debt for us to be restored, right? I don't, like I said last week, I don't think that that is too on the nose. Um, I think we miss the fact that the question, uh, the question is coming from a place, and we talked about this a little bit last week, but and maybe we'll get into it a little more. The question is coming from a place, um, whether you view this negatively, like I think most do, and there's warrant for that, or whether you view it a, a little bit more neutrally or maybe even positively, which is where I land, the desire to justify or to be [00:19:00] justified is not a bad desire. And the, the text doesn't seem to offer a lot of commentary on the fact that the, the, um, lawyer is desiring to justify himself, other than the implied commentary o- of what the parable says about salvation in that someone else needs to save you, so you can't do it yourself in the first place. So I'm excited to get through this. Um, I, I think we're probably gonna be here, we're gonna camp out here for at least another week after this, 'cause there's just so much to this parable. Who knows? Maybe we'll fly through it and it'll be a quick conversation, but I, I don't... That's not really our jam. Um- That's not really what we do But yeah, it, it's, it's a big daddy parable. There's a lot here to unpack.  Jesse Schwamb: Yeah. You're right about that. Interestingly, as always, Jesus flips the law, but here the law flipping, like, ends up smacking you in the face because it does start with this inquiry about just identify for me who my neighbors are. If you give me these discrete instructions like the law has given me to do all these things, which by the way, I mean, even that when we have this lawyer saying, [00:20:00] "I've done all these things. I've identified just for instance that the law includes loving the Lord God with everything, every part of who I am." He says like, "Yeah, I've done all these things." This is, I've already accomplished that. So now let me get, become self-justified in confirming I've done all these things. If you just tell me who the neighbors are, I'll be able to say to you, "Yep, I've already done that." Instead, what happens is Christ says, "Here's what neighborly love looks like. And what it's gonna look like is so dramatic and so shocking that you ought to take pity and have concern and show compassion for those not just who are unlike you, but are, like, abhorrent, those who you would even never identify with in the parable of the story I'm about to tell you." So I think there's all of that, like you said, to move away from just kind of categorizing this as a nice homily about how we ought to behave. However, there might be, like, some kind of moralistic theme in this that directs us toward actions of love and generosity, which by the way, could just be common grace. Those exist outside of strict belief and adherence to the gospel, and certainly can be far afield from actually loving Christ. [00:21:00] The other thing that I think sometimes happens with this, and I'm gonna be unpopular on this one, I'm afraid, but is that I think there is often a lot of allegorical excess. And certainly there are people more intelligent than I who really embrace that. So I'm looking at you, Patristic Fathers. Like, you know, if you wanna read some interesting stuff, everybody can go look up Origen or Augustine on this. Yeah. And they allegorize this parable in New England what we would call wicked fine detail. I mean, down, down to everything. So the oil and the- Yeah ... wine, the soil, each of the persons here representing something that in itself, like, everything. And I think that that is okay. What I struggle with on that is, and this is where I'm unpopular, I think, is that- There are a lot of other exegetes, I don't think I'm alone, that would look at this and say, "Yes, there is something about this that draws us into, like, just general typological resonance. I'm not gonna reject that." There are these, like, broader canonical themes of, like, helpless [00:22:00] humanity, like you said, and undeserved mercy. Those all legitimately, I think, echo the gospel truths. But I'm kind of resisting, or I'm prone to resist, treating every narrative detail in this as some kind of, like, independent cipher. Yeah. And so I think I want to come a little bit in criticizing, like, the allegorical method here, that instead what happens when we do that is we're, we're... I think we're obscuring a little bit Christ's actual didactic purpose, which is fundamentally ethical and legal, 'cause that's the question he's answering. He's trying to answer this question, "Who's my neighbor?" And he's gonna do it- Right ... with this definition-shattering example. And so I think, like, the most responsible hermeneutic here affirms that, like we said before, a parable should have a single main point, and it's determined in this context by that punchline, like you said. Um, at the same time, I think we can legitimately, like, permit some restrained theological reflection on, like, that broader resonance with the gospel. I'm not denying that. But without multiplying, like, allegorical [00:23:00] correspondences like the text itself doesn't even make. Even, even coming down to, like, who we see as Christ in the story, while that can be useful and helpful, it's not the same identification that we've seen in other parables. Yeah. So that's what makes this, like you're right, Tony, like, really unique and very interesting because we can draw lots and lots of parallels, and perhaps we should. But at the same time, it's always good to remember what is it that Jesus is on about here? What is it that the hearers were really being prone to understand and mull over and meditate on? And that's, like, this first principle of neighborly love, like you already called out.  Tony Arsenal: Yeah. Yeah, and I, I agree with you, too, is I, I think, um- We can sort of fall into a trap or a pit of assuming that all of the parables are meant to explain the same thing. Sure. And I think, like, within Matthew maybe that's a little bit more, uh, accurate because m- I think all, if not [00:24:00] most of, of the Matthean parables, you know, the Kingdom of God is like, the Kingdom of God is like. So th- like, that repeated f- refrain of, like, the Kingdom of God is... In, in Matthew, Christ is using parables to teach about the mysterious hidden reality of the kingdom in a way that people can understand. Um, this is different, right? This is not a Kingdom of God is like. There is no, um, clear this is like that, uh, introduction to this parable. Right. I, I've actually even read some commentaries that would question the assignment of the title parable to this, because they want to restrict what a parable is to those sort of kingdom, like, explicit simile- Good point ... things. Yeah. So- Right ... but I, I do think, um, w- we, we have to be careful not to run down that road, because this parable is not really... Again, like, it's not explaining what the Kingdom of God is like. This is trying to, um, not trying to, Christ is [00:25:00]articulating a reality that is baked into the law, um, and he's flipping the question on its head, and this is what I think is so, um, so wrong about the allegorical approach, right? Is that the allegorical approach seeks to find symbolism in every discrete character or element of the, of the parable, or of the, the allegory if you wanna, we wanna distinguish it. This really is, is trying to just get at that one point. And what- Mm-hmm ... I think is so, what must have been really just infuriating for this lawyer, um, regardless of what happened after this, right? We don't, we don't get commentary like we do with the rich, young ruler, and the stories are in many ways are very much the same. Like, it's the same basic setup. But we don't get commentary that, like, he went away sad, like we do with the rich, young ruler. We don't know what happened with this guy. We don't know what his reaction... But I, I'm sitting there putting myself in his place, and I'm, I'm thinking through this, and this is one of those things that it's actually hard even to mentally get yourself there. The, [00:26:00] the, each character that is introduced here, um, is a candidate for the neighbor. Right. But the most obvious candidate based on, um, the way we commonly interpret this, is that the dude who gets beat up and left stripped naked is, is the neighbor that we're supposed to love Right? So the lawyer, as he's hearing this parable, as it's being told, and the, the people who are there listening, right, the, the other people that are around, there's this character introduced, "Who is my neighbor? Well, a man was going down to Jerusalem. He fell among roggers, Roger, robbers, who stripped him and beat him and departed, leaving him half dead." Like, the obvious answer is that Christ is introducing this poor, destitute, beat-up, naked dude, uh, as the neighbor that needs to be loved. And so he goes through the whole parable, and you're like, oh, well, like, the, you know, the, the priest and the Levite, they didn't love this guy. Uh, the Samaritan, you know, I think an audience of Jews probably would've been thinking like, "Well, the Samaritan can't be..." You know, the Samaritan [00:27:00] is just a dude. Like, none of these people are loving the, the, the beat-up dude like a neighbor should. Right. And then all of a sudden, Christ flips the script, and the neighbor is not the dude who's laying there naked, half dead, who's been rescued and, and, you know, restored and is being healed. It's actually the Samaritan. And so there's this... We have to... Part of the reason, I think, I mean, I, I, I guess I don't know for sure, but part of the reason I think s- that parables have this, like, reversal of expectation baked into many of them is that it is there to challenge our assumptions, and th- that sort of whiplash effect when you get to the end of it, you're like, "Whoa, that was like he was talking about totally, something totally different than what it seemed like he was talking about." I think that's actually a teaching tool here as well. Right. That the, the whole time you're thinking like, "Oh, this dude is the neighbor, and I've gotta figure out how to love him best," and that's what plays into these mercy ministry interpretations, is thinking that the, the point of the parable is to show us how to take [00:28:00] care of the, the people who need help, when really the point of the parable is the good neighbor. And, uh, we might butt heads a little bit on this, 'cause I think I take probably more of a Christological, uh, topological, typological interpretation than you do. I, I think that the point of the parable is that you can't justify yourself, and the only one who can justify you is the one who's kept the law perfectly. And what does it mean to keep the law perfectly? Well, love the Lord your God, but also love your neighbor as yourself. Well, who's the only person in the story who's loved the neighbor as himself? The one who s- rescues and heals and pays for this poor man who's been, you know, waylaid by robbers. He's the good neighbor who fulfills the law. He's the one who's justified himself. Now, yes, "Go do likewise," there's some echoes there of, of the go and sin no more language that we see in other places, too. So I, I think this parable is more, is more about- A, and this is where it shares some affinity with the rich young ruler, [00:29:00] right? The rich young ruler is told to go and to, to sell everything he has and donate it to the poor and to come and follow Christ. And he says, you know, he, he can't do that. He walks away sad. In this instance, it's the same kind of situation. It's an, a question about how do I fulfill the law? What do I need to do to be saved, to inherit eternal life, to obtain eternal life, whatever the phrasing is. And the answer is, "Obey the law perfectly." And the guy goes, "Well, hey, I did that." And he said, "Well, let me show you how much you didn't do that." And the reality is the only one who did that is Christ, the good teacher, right? I mean, there, there's so many parallels between these two accounts. It, it's almost the same, it's almost the same story. This one just in sort of parable answer form versus a more direct form, which we see with the rich young ruler. Jesse Schwamb: Yeah, what I find really fascinating about these is that whereas, like you said, the, some of the other parables, they come under the volitional teaching of Christ. That is, He is presenting forward the topic at hand. So usually it's in the context of conversation, but He essentially makes [00:30:00] the segue. He presents and opens up this new kind of vista to explore. In this case, or in both those cases you talked about, the confrontation really comes from the outside. Of course, God, through Christ, predestined all of these things to pass, so I'm not saying that Christ was caught off guard, of course, by this line of questioning. And presumably He understands that when the lawyer asks this question, He knows that it's from a position of self-justification. So I don't disagree that that might be there, some of that at play, and that really the ultimate end of this would bring, to bring one's self to the realization that you can't do this. At the same time, though, I think almost, especially in this one, I think, uh, it's not that Jesus withholds that, but I read that do, go and do likewise is this is what you said you wanted. You asked me for an answer, and I gave you the answer. You asked for the law- Yeah ... I will give you the law. So I actually don't know how this ended. It doesn't strike me that it ended well, and I think, I don't know if there was some kind of massive realization there, but it's almost as if there is some [00:31:00] obscuring of this. This is like typical parable, parable language where I think if you're there and you're listening, and you're trying to just track with the question and track how that compounds and corresponds with the law, that you would leave more destitute, more confused, and perhaps more angry than before, and certainly not in a position of understanding, "Well, th- this one before me is the Christ." But that's exactly what parables do. So again, I, I think to me- Right ... I see this more as certainly, again, there are these wonderful themes These kind of overtures of the gospel within, but they are dark and very obscured because the man asks a question about the law, and Jesus comes with a message about the law. And like you said, that law is- Yeah ... like, there's almost no grace in his tone as I read it because, not that he is not graceful or full of grace and gracious, but this guy asks for justification under the law. And so it ends with saying, it ends with this really phenomenal phrase, of course, of the lawyer realizing he's got himself [00:32:00] caught in having to respond truthfully in answering the question of who is the neighbor, but of course doesn't identify the neighbor except to say, "Oh, the one who has compassion," as if like he himself couldn't bring himself- Right to say these words. And then for Jesus to say, "Yeah, go do it," is, is kind of like the ultimate nail in the coffin.  Tony Arsenal: Yeah, and to tell a first century Jew to go and do, to be- Yes ... like a Samaritan is- Yes ... you know, e- even, even though that's not, like, highlighted in the text, you're right. Like, the, the lawyer probably couldn't bring himself to say the Samaritan was, right? And I, I think, um, you know, whether you take, uh, and maybe I'm novel on this. I guess I haven't really read, read a lot of people that take a, a more optimistic approach of this. But whether you take a more optimistic outcome approach or a more pessimistic or neutral, whatever, the, the actual outcome is the same, right? The, the lawyer is asking about self-justification under the law, like you said. Right. And Christ gives him [00:33:00] that. He tells him exactly what that means and what that looks like. And I think the, the impossibility of being the good neighbor as is described in the parable is exactly the sort of beat down of the law that, that, you know, we've talked about in the past is it's not as though, um, the, the, the actions of the Samaritan are not, uh, outwardly impossible, right? We- Right ... it's not unreasonable to think that someone could rescue someone from the side of the road and bring them to ... And like, the scenario itself is not that crazy. But the, the overall complex of the scenario, right? The fact that this man, um, was going down from Jerusalem to Jericho, right? The, the ... All of this points to sort of like an impossible circumstance, an impossible situation. And, and the idea that even [00:34:00] within that impossible situation you're still expected to take care of the person who is your enemy, right? The Samaritan seeing a Jewish man beaten by the side of the road- That's right ... and although the parable doesn't specifically call out that he's Jewish, if he's going from Jerusalem to Jericho, there's an implication that he may actually also have been a priest. Um, we, we don't need to get into all the details on that, but there's, there's some good, uh, some good research out there that would point to the fact that the road from Jerusalem to Jericho is, uh, was actually a very common pathway traveled by either priests or Levites. And further evidence is that a priest and a Levite are also on this same road. And so the idea that the Samaritan would, um, would- Sacrifice of himself to take care of someone who very likely considers him to be an enemy, and sacrifices in a pretty significant way. Um, I, I'll, I'll pause and now as you're [00:35:00]talking I'll do all the, the background scrambling to make it look like I know exactly how much- a denari is supposed to, to be, and I know we've talked about it before, it's just not there.  Lavish Impossible Mercy Tony Arsenal: But, but it's not a- Yeah ... it's not a trivial amount of money. That's right. We're not talking about checking this guy into, like, a Motel 6 and, and dropping a couple hundred dollars. We're, we're talking about a substantial amount of money and, and we're talking about a commitment to pay whatever is required. Okay. An unknown amount of money for this man who has been left for dead. We're not talking about a minor injury. The, the robbers beat him up, they took his clothes, and they expected him to die in the desert. He needed to be carried on a donkey. He needed to have immediate first aid attention. We're talking about a, a relatively long-term recovery. So the scenario would be more like, we think of it like, "Oh yeah, I dropped him off at the local hotel for him to sleep it off." The scenario would be more like, "I found a guy on the side of the road. I didn't know who he was. He's, he's of a group of people that would consider me to be their enemy, and he's been shot 100 times, and I'm gonna patch up his [00:36:00] wounds. I'm gonna take him to the hospital. I'm gonna not only pay and say, 'Here, I, I've already used some supplies. Let me pay for that,' but I'm gonna pay for all of his medical bills until he's healed." Like, that's the scenario we're talking about. So it's not, it's not just, like, a good deed that has been done that is maybe, like, a really, really good deed, like it's a really nice thing to do. It's a, it's an outlandishly almost impossible to conceive of doing good deed. N- I don't know anyone, um, who would... And, and I know a lot of really great people. This is not a slam. I don't know anyone who would find a stranger on the road and who is, who's gravely injured and commit to pay for all of their medical care until they're healed. I just don't know anybody who would do that. Right. Um, some might say there's actually some wisdom in that, and, uh, we've talked about how sometimes the parables present a situation where maybe, like, this isn't actually the best practical knowledge. It's there to prove a point. Right. But I don't know anybody who, I don't know anybody who would do that, who, who would even think about doing that. Um, so the, the scenario here is one [00:37:00] of impossible lavish goodness being extended to those who you have no reason to be good to, and probably have reason to not be good to. That's what we're talking about. And so the, when the, the lawyer is told to go and do likewise, he's being told to do something that is impossible to fulfill, or even to conceive of fulfilling. And so there is this element of, like, "You think you can obey the law? Well, let me tell you how much you can't  Jesse Schwamb: obey  Tony Arsenal: the law."  Jesse Schwamb: Right. By the way, this episode is brought to you by State Farm. Like a good Samaritan, State Farm is there. Every time we've been saying good neighbor, I've been just been trying to avoid thinking about- Yeah Jake from State Farm. That's what I've been doing most of this time.  Tony Arsenal: Jake from State Farm?  Jesse Schwamb: Um, I totally agree, of course.  Priest Levite And The Law Jesse Schwamb: Like, what strikes me here is that it's, like you said, there is all this emphasis on what it means to show neighborly love, but the setup is also in those who basically should be showing it but aren't, and that's where we get, can get into this lovely... It's, [00:38:00] it's okay to kinda think through some of these characters. You know, for this priest and the Levite here, and what we know about them is that they, at first it sounds like there, there's almost this sense in the language like the priest falls ab- upon this, this, you know, bloodied man by chance, and that kinda heightens the drama, I think. The priest's confrontation is a little bit unplanned, but it's immediate and unavoidable, and he chooses to cross on the other side of the road, which is of course a deliberate act of avoidance. It's not mere obliviousness. And then the Levi almost goes further, or he came to the place, he saw him closer inspection, you know, greater culpability, and yet he still passes by. I really do wish I could hear this, like, in real time, like be among, because I have to- Yeah ... wonder that there'd be this kind of sense of building in the story. And the people might be kind of getting the sense that the characters that they know and love or should love as the heroes are not gonna be performing that way. And so I think even they're curious. They might be hoping against hope that it's gonna turn out well, but knowing the question and maybe something about Jesus, [00:39:00] they might anticipate that he's gonna go in a different direction. And so again, I think we have to stick with the text here. Like, Jesus doesn't explicitly state the motives of these gentlemen, but it's truthful. What's true- Right ... is that, like, these boys should have known better. You know, a lot of people have speculated that it was for ritual purity concerns or the, another ambush or social distance or just callousness. And I think that ambiguity might be deliberate because, again, what cuts against the lawyer here is whatever the specific excuse, the point is that these, like this kind of professional religiosity and even, like, meticulous law observance are of course not identical with, and probably can even distract or obstruct the love of neighbor that the law itself commands, which is wild, right? Because we talked about how, again, this just shows the law doesn't empower you to do the thing, and in fact, here- Right ... you could essentially abuse the law so that you suck the spirit right out of it and therefore do not do the very thing that it was intended to accomplish. So even this by itself, you just stop the parable here, it's kind of condemning because it's really this [00:40:00] potent warning against some kind of merely external ceremonial, professionalized religiosity that fails to produce, I guess, what Matthew calls, like, the weightier matters of law, like justice and mercy and faithfulness. And, you know, we should understand this because I think those that are from tradition have a certain affinity for the third use of the law as a guide for the grateful Christian living, and that's, you know, kind of what we're talking about here. But it insists that true law keeping is never merely ritual or notional, but it must issue in love, like costly love. Love outside of being inconvenienced is not genuine. I, I guess we'll get there. But, you know, I don't wanna harp on the characters as some are prone to do, but that is, I think, why the characters are here. It's both to set up and show, like, you're about to see that you really do not wanna identify by your own persuasion, by your own presuppositions with the one who's gonna be the hero, that is the, the one that shows neighborly love. At the same time, I'm gonna show you by way of condemnation that those who should exercise the greater love, [00:41:00] that do know better, that should know better, that should emblem- be emblematic of the spirit of the law, have done the exact same thing. Which I can only, uh, hope but believe is what this lawyer heard as well was that he was hearing that he was being stuck into this place before he was even given the question, well, who was the neighbor here? Tony Arsenal: Yeah. Yeah, and I, I think, um- There is a real sense in some of the parables that are sort of spoken against people. Um, this one doesn't specifically use that language, but it, it is a targeted, kind of a targeted response. There is a sense that throughout the course of the parable being told, they start to recognize midway through that they're like- Right you are the man. Like, this is one- Right, right ... of those Nathan and David kind of parables where, like, at some point the realization must have dawned on this guy that, like, "I've gotta be somebody in this parable." And I think that's where, where the, the challenging part is, is it's not clear, um, [00:42:00] it's not really clear even at the end of the parable who Christ is intending this guy to be, right? Right. Is he the lawyer or is he the, uh, is he the, the dead man on the side of the road, right? Is he... Or the dying man. Is, is he the l- the priest and Levite who pass by? Is he supposed to be the Samaritan, which would just be wildly offensive. Um, he's not necessarily, like, supposed to be anyone except for the fact that now at th- the punchline of the, the encounter here, Christ says, "Go and be like the Samaritan." And it's kind of like y- you know, if you were really following God's law, you would be the Samaritan in this one- Yeah, that's right ... but you're not. That's right. You're not and you can't be. Um, and so go, go ahead and do likewise.  Christ As True Neighbor Tony Arsenal: Um, I, I do think, too, there is some elements here where, um, I- Again, I, I think I take a little bit more of a typological, Christological-centered approach on this, but I, I don't think they're incompatible. But I do think there's an element here where Christ is also [00:43:00] unveiling, uh, sort of what he would do, like what, what his own plan of salvation is as the good, as the capital G, capital N good neighbor. Um, he is the one who does pour oil and wine on our wounds, right? A- and I don't wanna ... I don't think we need to fly off the allegorical deep end of reading oil and wine to be a reference to the Holy Spirit and t- Right but sometimes those things are evocative, indirect things that should, we should call our mind to those things. Like, I think, um, you know, when Melchizedek comes to bless Abraham and he, he presents him with bread and wine, right? I, I think, like, it's okay for us to go, "Wow, the Holy Spirit really made a point there that's subtle." And I think those little things within this parable drive me to look at this a little bit more along the lines of not only is there this sort of, like, law beat down, you [00:44:00] know, John Bunyan or not, um, Bunyan style, like the, "Moses just beat the crap out of me," kind of a- Right ... kind of a thing from Pilgrim's Progress. There's that, and I think it's really there. But it's also, uh, it's also sort of like this, uh, you know, "Blessed is the one who has ears to hear" side of it of, like, for those who are regenerated and can see the parable, can see the figures in the parable, it is now this beautiful picture of what it is that Christ does for those who cannot do it for themselves, right? And it's almost like the parable becomes a litmus test. If you look at the parable, and as you're reading through it, you sit there and you go, "Yeah, man, I'm like that guy who got beat up and left for dead. That, that really describes me," um, you're gonna get to the end of this and you're gonna be sort of, like, sitting in awe of, like, "Man, I have such a great savior who threw me on his donkey and, and promised to take care of all of my, all of my wounds, and promised to pay whatever it, whatever it cost." Um, y- you know, and all of these elements of, [00:45:00] like, oil and wine and, and all of these things be- kind of become alive to you in a way that someone who sees themselves as the, the good Samaritan, who thinks they're the one who's gonna come and rescue people, or I think increasingly in our day, and it's, it's weird to even say this, I think there are people who would look at this and resonate with the priest and lawyer and actually say, like, "Yeah, they shoulda, they shoulda crossed to the other side of the room." Mm-hmm. I've heard defenses of that in trying to argue that- The priest and the Levite, if they had, if this person was dead, they had touched the dead body, then, you know, they would've been ceremonially unclean. Uh, all of that is, I think, worth speculating about. But the reality is, um, who you see yourself in the parable actually says a lot, I think, about how you see Christ in light of either our ability to fulfill the law or our inability to fulfill the law, and therefore have our need for Christ. If you think you're the good Samaritan, if you think you're the one that's gonna come and [00:46:00] rescue people, that you're gonna be, you're gonna be the good neighbor, you're much more likely to see, uh, to, to be needing this as a sort of a law beat-down. Where those of us who, maybe this is the way you wanna parse it out, right? There's those of us who are, uh, regenerated and in Christ, and this is third-use law, right? This is, this is us- Right ... seeing what it means to be holy, and going and doing likewise, trying in our power, in our, our best to go and do likewise, empowered by the Holy Spirit, recognizing that we can't, and trusting the Lord to accept our feeble attempts- Right and be pleased by them. Right. Um, or maybe if you're not regenerated, this is f- this is first use, right? Right. And, and, and this is actually there to terrify you and to show you your condemnation and to serve as your condemnation. And, and there's even, and I didn't really intend to go all the way with this, but there's, there is also an element in here, and this is where, like, the mercy ministry interpretation comes in, where this is civil, this is civil law, where this is the, the, the, um, you know, the civil use of the law [00:47:00] to restrain evil, to show society what it is to be good, to, to restrain sin. Right. Yes, we want to be, uh, we, I would rather live in a society where people stop and help someone who's stranded or injured on the side of the road than, than a society where people pass by. Um, so I, I think all of those elements are in play here, and we do have to be careful not to take the full-on, like, never go full allegory approach to this, 'cause y- you can really... That's just a good general wisdom for all of, all of the Bible, but especially the parables and other figurative stuff. You can really just go totally far afield of what actually the point of the parable is- Right ... if you're not grounding it in the purpose that Christ is teaching it for, and, and the stated outcome of the parable, right? No one in the Bible makes c- I don't know that anyone in the Bible makes specific commentary on this within scripture, but the, the idea that, like, there's all these hidden meanings, well, if those are the hidden meanings, then why doesn't Christ talk about it? Why doesn't he come back- Right ... and [00:48:00] interpret those symbols later on like he does, like the Parable of the Sower or the Parable of the Seeds or Soils. Um, that one is much more directly allegorical in that the different seeds, the different soils represent specific people with specific s- scenarios. Christ comes and, and does that allegorical interpretation later on in the passage. There's nothing like that here. So I think we have to be really careful not to slip down that road. Jesse Schwamb: I think that it could be all those things. I, I totally agree with you on that. I think it could be all the use cases of the law. I think what makes this so wonderfully complex and a little bit tricky is that when I read this, I actually don't necessarily find myself gravitating toward putting myself in one place or the other. It almost depends on where I am or what's going on in my life. So for example, I think any time that any one of us, and we've all done this as Christians, have quenched the spirit, especially with respect to helping, serving, or loving others as my, our neighbor, then we're firmly in this parable in the place [00:49:00] of the priest and the Levite. Sometimes I think we are the one on the side of the road. We look to the church, to our brothers and sisters to help us, and what do they help us with? Like you were saying, Tony, they help us with that blood and oil. They help us with this, the power of the Holy Spirit, which is given to each one to help and to serve, to identify, to comfort with the comfort we ourselves have been received. And then I do think, and this might be unpopular, that, that sometimes by the grace of God, He empowers us to be the Samaritan, but only through His empowerment. Not, of course, because we're trying to just self-justify or because we're overtly generous in our own merit, but in fact, this is the way we ought to live, and that we ought to commend that kind of behavior to, again, acknowledge it as God-given and to promulgate it, especially among the body of believers. So I do think all three forms of the law are present there, but I do think I tend to, for whatever reason, right or wrong, I tend to tilt a little bit toward that third use here, just to see this as it's not wrong to, of course, to, I think, uh, lay over all of this, all these delightful variables and [00:50:00] details. Again, this idea of blood and oil, n- normative things, normal things, standard things that are being used to address- Yeah ... wounds. They're, they're... Of course, that would've been the practical way which you would've provided some kind of medicinal care to somebody in both that extreme circumstance, but also generally, because nobody's, like, keeping gauze or popping Advil to help this, this poor guy. And so it is- Right ... like this beautiful complexion of, I think, everything that we just talked about, that there is the law present, and depending on where you are, both in terms of your ingrafting into eternity, into the Kingdom of God, and then where you are in life, you- we should read ourselves probably, or l- let me say it this way, not so it's like eisegesis, but, like, that we should see ourselves often at different pli- times maybe playing or being tempted to play the parts of these different characters. And in that we find, I think, ultimately, of course, as you're saying, that Christ is over all, and that He is the one that, of course, perfectly emphasizes all of what it means to be the Savior, the [00:51:00] true loving neighbor who cares and binds and heals completely full stop. And yet there is something instructive here, I think, as well about going and bringing that compassion. I was just thinking, like, as we were talking, that there's such a difference, isn't there, like, in our world between these days, like, pity and compassion? Like, pity often is like, "Yeah, I feel sorry for you," but it strikes me as kind of like the James, is it James 1 or James 2, where it's kind of like, "Oh, you're... I, I'm so sorry that, like, you're, you're hungry and cold. You know what? Go, be warm, and be well-fed." You know, that's like pity. Like, "Yeah, I just- Yeah ... I feel a little bad. I identified with your emotions." Sending  Tony Arsenal: good vibes.  Jesse Schwamb: Yeah. I've got- Yeah. Yeah. That's right, right? Sending good thoughts and good vibes your way. I wanna say, like, keep those to yourself 'cause they're probably not all that- Yeah ... good. Um- I  Tony Arsenal: don't want your vibes.  Jesse Schwamb: I don't want your vibes. Get your vibes out of here. What I need is that power of God himself, uh, to bring compassion, and compassion is always wrapped in action. It identifies- Right ... and then goes. It, it's, it [00:52:00] is not self-promoting, it's self-sacrificing. And so that rule of law, which is like the good rule of law, the good teaching, the kind that brings life because it's the Decalogue wrapped in skin perfectly performed by the power of the Holy Spirit through the one who is perfect again in his passive obedience and active obedience. Yes, yes, we need, we need all of that. It's modeled here, I think, to a certain extent, but I think the go and do likewise is actually for all of us, but it's not the kind like we would say, "Well, like, good luck." It's more the- Yeah ... you know the one from whose side the blood flowed. You know the one who is pressed in the garden as if olives under the press leaking oil. You know who that one was, and that one is His spirit resides in you. So now go and do these acts- Yeah ... of mercy. Again, not s- for some kind of meritorious reward, but because you were made for good works, which were set apart for you to do, and part of those good works are [00:53:00] just always being a good neighbor. Tony Arsenal: Yeah. Yeah, and, and maybe to, to close out, I, I, I think maybe we actually did it. I don't know that we're gonna have to do another episode on this. I guess we'll see after we do- Who would've guessed? ... our postmortem here.  Mary Martha And Final Charge Tony Arsenal: But I, I think part, part of, um, part of what we need to at least acknowledge is that what, what follows this parable, right? This, this goes from a parable of a lawyer seeking to justify himself to now the account of Mary and Martha, and the fact that, uh, that, um, M- Martha, you know, is busy with much work, and Mary is sitting and listening to, to Jesus and is said to have chosen the better part. And I think, like- Mm ... this is something that I think because of the way, like, Bibles are formatted, the way that certain things are sort of, like, extracted out as discrete teaching units, this parable is pulled out and separated from this next part. And I, I think we can [00:54:00] really run into problems when we do that because- You know, even if we, even if we were to sort of treat the scripture as, like, a purely human book, right? Luke chose to put this account of Mary and Martha after this, right? And, and- Right ... probably not just because, like, it happened chronologically. There's no real, um, there's no real necessity that this account of Mary and Martha in this particular story had to happen immediately afterwards. Like, there's no organic link in, in the chronology of the story to drive that, right? And the two aren't related in terms of, like, historical cause and effect or, uh, proximity. There's none of those things. So the only answer as to why this was selected to follow the parable of the Good Samaritan is that there's some thematic connection that drove Luke as an author to put this, put this right following that. And so I think even that should drive us to thinking about, all [00:55:00] right, we've got this statement of go and do likewise, show mercy. Now there's almost this foil that the, the, the person in, in the account in the, the narrative here, and a, a true narrative, right? We're not in parable land anymore, but the person in the narrative that seems to be showing mercy, seems to be taking care of people the most, is actually the one who's chastised a little bit for, for being- Right overly zealous about m- mercy ministry, hospitality ministry- Right ... is what you might call it. She's the one who's like, "Tell my sister to help me with this." And she said, like, "You know, you're always gonna have time to do this, but, like, I'

Professor Greg Jackson and co-host Riley Neubauer are joined by returning guest Captain Mac Caldwell, a Marine veteran, to dive deeper into the Pacific Theater of early World War II. The conversation reaps key wartime conferences, unpacks the strategic tensions between MacArthur and Nimitz, analyzes the evolution of amphibious warfare, and extolls the legacy of Carlon's Marine Raiders. The episode also highlights the unique unity and sacrifice of Americans during WWII and answers listener questions about the Pacific campaign.Mac Caldwell served as an Infantry Officer in the USMC from 2016-2023. Though he's no longer on Active Duty, once a Marine, always a Marine. He currently lives in Atlanta with his wife and their three children where he works for a management consulting firm. Prior to moving to Atlanta, he used the GI Bill to get an MBA from the Darden School at the University of Virginia, where he got to walk in Thomas Jefferson's footsteps. Of particular relevance to today's episode, though, during his time in service, he was second in command of an Amphibious Company, specializing in amphibious landings from Navy ships and actually deploying to the Pacific to conduct a number of peacetime amphibious exercises with partner nations throughout the region.Connect with us on HTDSpodcast.com andgo deep into episode bibliographies and book recommendationsjoin discussions in our Facebook communityget news and discounts from The HTDS Gazette come see a live showget HTDS merchor become an HTDS premium member for bonus episodes and other perks.HTDS is part of Audacy media network.Interested in advertising on the History That Doesn't Suck? Contact Audacyinc.com

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De tous les grands chefs américains sortis auréolés de la Seconde Guerre mondiale, Douglas MacArthur aura sans doute été le plus brillant – mais aussi le plus brutal. Jugé incontrôlable par le président Truman, il va même être « débarqué » !Dans ce nouvel épisode passionnant des Grands dossiers de l'Histoire, Franck Ferrand vous plonge dans les coulisses méconnues de la guerre de Corée. Écoutez le récit saisissant de cette confrontation entre les États-Unis et le bloc communiste, qui a marqué le début de la Guerre Froide et laissé des millions de victimes civiles.Le 25 juin 1950, le général américain Douglas MacArthur est réveillé en pleine nuit par un appel alarmant : les troupes nord-coréennes, soutenues par l'URSS et la Chine, ont franchi le 38e parallèle pour envahir la Corée du Sud. Sous l'égide de l'ONU, les États-Unis s'engagent alors dans un conflit qui va s'enliser pendant trois ans, malgré les offensives audacieuses du stratège MacArthur.Découvrez comment ce dernier a tenté d'emporter la victoire par tous les moyens, allant jusqu'à proposer l'utilisation de l'arme atomique, au grand dam du président Truman. Suivez les rebondissements de cette guerre oubliée, marquée par des bombardements massifs de villes et de villages, faisant des centaines de milliers de victimes civiles.

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Show Transcript https://youtu.be/hUrTdobKXHE Seventeen years ago, Mauricio Calderon heard a sermon by the late John MacArthur that prompted him to repent and turn to Christ. And since then, MacArthur's Grace Community Church has served as his spiritual family. But now, Mauricio says the church that saved his life also risked it. He and two other […]

In this episode of See See by Ceci, we're joined by Vikram Patel, global mental health leader, psychiatrist, and the Paul Farmer Professor and Chair of the Department of Global Health and Social Medicine at Harvard Medical School. He confronts a contradiction at the heart of the twenty-first-century mind: why mental health is declining in the wealthiest nations, with record resources at hand, while some of the most effective solutions are emerging from communities that have almost none. In this wide-ranging conversation, Professor Patel walks us through what he calls the great mental health paradox and its two roots: a reductionist system that answers suffering with a prescription, and an individualism in which "disconnection is like a virus." He traces the asylum and the diagnostic manual; fifty years and tens of billions of dollars that have yielded no biomarker and no new drugs; the loneliness epidemic; the grip of poverty and inequality; and India's rise in youth suicide. Then comes his own answer: the community health worker, most often a woman, most often unpaid, trained to deliver a six-session treatment that cured two-thirds of people with severe depression and kept well years on. With reflections from criminologist Stephen Schoenthaler, neuroscientists Rudolph Tanzi and John Cryan, jazz drummer Terri Lyne Carrington, writer Andrew Solomon, psychiatrist Richard Mollica, philosophers Paul Thagard and Stephen Cave, choreographer Alexander Whitley, sixteen-year-old activist Alexander Schmitz of Young Minds for Global Health, and three-Michelin-starred chef Eric Vildgaard, the episode gathers voices you would rarely find in one room. How minds this different meet on common ground is what we leave for the listening to reveal. This episode is about a scientist fluent in the resources of both the biomedical clinic and the community's own healing knowledge, and about the richness of a simple truth he keeps returning to, that what makes a life well is connection, and who reminds us that when it comes to mental health, we are all developing nations. Above all, this conversation is about the most quietly radical proposition medicine can make: that the cure for much of our suffering is not somewhere out of reach, but near at hand, in the bonds we build between us. *Vikram Patel is the Paul Farmer Professor and Chair of Global Health and Social Medicine at Harvard Medical School. He co-founded Sangath, the Indian NGO honored with WHO and MacArthur awards, has co-led two Lancet Commissions on global mental health, and is a member of the US National Academy of Medicine. His honors include the Pardes Humanitarian Prize, an Honorary OBE, the Canada Gairdner Global Health Award, and a place on Time's 100 most influential people (2015).

Cam Cooksey opens episode 62 unsure what day it is (Jackie's out of town, so of course), then settles into a calm, big-picture read of the week's Truth Social posts. A rainstorm, a flying door, and a briefly missing cat provide the comic relief midway through. The through line is war and peace. Cam unpacks Trump's "Trump 2028, just kidding" post, an AI photo of Trump with Patton and MacArthur, and his own framing that we're deep in a fifth generation psychological world war between sovereigns and globalists. He plays a JFK peace speech, touches General Flynn's posts, and spends real time on the historic Gaza agreement to disarm Hamas, the "Board of Peace," and what a rebuilt, thriving Middle East (his playful "Turbine Towers" riff) could look like with Iran's destabilizing influence squashed. Faith and responsibility anchor the close, with a hopeful Forrest Frank outro. Keep it flowing.

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This week Seth Paridon and John Parshall dig into the Battle of the Pockets on Bataan in February 1942. As the Japanese continue to try and push their advantage along the rear battle position, after having forced the Fil-American forces to retreat from their main line of resistance, the month before, The previously victorious Japanese run into a buzz saw of defensive lines. The Japanese continue to try to push their advantage but make absolutely no headway, and before long, begin to run out of men and supplies. Japanese General Homma is forced to make a call to suspend offensive operations thus ceding the battlefield to the victorious Filipinos and Americans. Despite the odds stacked against them the Fil-Americans beat the Japanese on Luzon, but because of their pathetic supply situation, are unable to capitalize on their victory. In the meantime, the situation despite the victory in the Philippines remains bleak. In Washington DC it has decided that general MacArthur will be evacuated. Max departure acts merely as a footnote and the overwhelming saga that is the drama playing out on the Bataan peninsula. #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #essex #halsey #taskforce38 #wwii #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #hollywood #movie #movies #books #mastersoftheair #8thairforce #mightyeighth #100thbombgroup #bloodyhundredth #b17 #boeing #airforce wwii #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #hollywood #movie #movies #books #oldbreed #1stMarineDivision #thepacific #Peleliu #army #marines #marinecorps #worldwar2 #worldwar #worldwarii #leytegulf #battleofleytegulf #rodserling #twilightzone #liberation #blacksheep #power #prisoner #prisonerofwar #typhoon #hurricane #weather #iwojima#bullhalsey #ace #p47 #p38 #fighter #fighterpilot #b29 #strategicstudying #tokyo #boeing #incendiary #usa #franklin #okinawa #yamato #kamikaze #Q&A #questions #questionsandanswers #history #jaws #atomicbomb #nuclear #nationalarchives #nara #johnford #hollywood #fdr #president #roosevelt #doolittle #doolittleraid #pearlharborattack #salvaged #medalofhonor #tarawa #malayalam #singapore #guadalcanal #china #burma #oil #marinecorps

On the latest episode, Matt is joined by friend Louise MacArthur-Clare to talk about Backstreet Boys' Millennium! Along the way there's talk of marketing, ponzi schemes, big spheres and nostalgia.... Host: Matt LathamGuests: Louise MacArthur-Clare------------Listen to The Spotify Hall of Fame PlaylistEmail: Pick A DiscFollow us on:Bluesky | Instagram | FacebookPick A Disc(Ord) Discord ServerListen to We Dig Podcasts Shows: @wedigpodcasts | LinktreeLogo designed by: Dan Owen

James Dobson. John MacArthur. Phil Robertson. Voddie Baucham. Charlie Kirk. The prophets are gone, but their voices still echo. Kevin and Danny mark one year since these five godly leaders passed away. They revisit the urgent, biblical case made by each of them - to pull the children out of the godless public schools before it's too late. Will the church listen to their voices?

James Dobson. John MacArthur. Phil Robertson. Voddie Baucham. Charlie Kirk. The prophets are gone, but their voices still echo. Kevin and Danny mark one year since these five godly leaders passed away. They revisit the urgent, biblical case made by each of them - to pull the children out of the godless public schools before it's too late. Will the church listen to their voices?

Tanner MacArthur joins Bad at Sports live from Door County Contemporary for a conversation that begins with secret fry sauce recipes and somehow ends with the shape of Delaware as a sandwich-eating methodology. MacArthur discusses his dual role as both artist and gallerist through his Milwaukee project space, Addendum, founded alongside James Stepanek as an extension of No Instructions Gallery. The conversation moves through contemporary painting, Midwestern DIY culture, artist-run spaces, collecting habits in the Midwest, labor history, and the strange but fertile ground between formal abstraction and dumpster diving. Tanner speaks about his own assemblage-based painting practice, his evolution from hard-edge abstraction into sculptural wall works built from salvaged materials, and his desire to reconnect with painting's possibilities through color, surface, and material experimentation. The discussion also highlights a growing generation of Milwaukee artists creating new spaces and opportunities outside traditional institutions, including apartment galleries, publishing projects, and experimental exhibition venues. Name Drops and Links: Tanner MacArthur – https://www.tannermacarthur.com/ Addendum Gallery – https://addendum.gallery/ No Instructions Gallery – https://www.noinstructs.com/ Martyna Alexander – https://www.instagram.com/martyna_alexander Meg White (artist) – https://www.meganwhite.work/ Tony Conrad – https://en.wikipedia.org/wiki/Tony_Conrad Lawrence University – https://www.lawrence.edu/ University of Wisconsin–Madison – https://www.wisc.edu/ University of Wisconsin–Milwaukee Peck School of the Arts – https://uwm.edu/arts/ Experimental Sculpture Room (ESR) – https://experimentalsculptureroom.com/ Milwaukee Art Museum – https://mam.org/ Gertrude Abercrombie – https://en.wikipedia.org/wiki/Gertrude_Abercrombie Kim Sajet – https://en.wikipedia.org/wiki/Kim_Sajet Door County Contemporary – https://www.doorcountycontemporary.com/  

James Dobson. John MacArthur. Phil Robertson. Voddie Baucham. Charlie Kirk. The prophets are gone, but their voices still echo. Kevin and Danny mark one year since these five godly leaders passed away. They revisit the urgent, biblical case made by each of them - to pull the children out of the godless public schools before it's too late. Will the church listen to their voices?

Why do sincere Christians who love God's Word arrive at different theological conclusions? In this episode, Dr. E answers a listener's question about denominational differences, Protestantism, Catholicism, and why faithful believers disagree on issues like baptism, Calvinism, spiritual gifts, and church authority. Drawing from Scripture and church history, Dr. Easley explains the difference between essential doctrines and secondary issues, why church hierarchy cannot eliminate human sin, and how believers can hold firm convictions while maintaining biblical unity. Most importantly, he reminds us that Jesus never commanded us to build impressive institutions—He commanded us to make disciples while He builds His Church. Whether you've struggled with church differences or simply want to better understand Christian unity, this episode offers practical wisdom rooted in Scripture. Key Topics Covered Why Christians disagree on doctrine Essentials vs. non-essential beliefs Protestant and Catholic views of authority Unity without compromising truth Church history and theological diversity Why disciple-making is the Church's primary mission Loving believers who hold different convictions Chapters 0:00 Why do faithful Christians disagree? 2:37 "In essentials, unity" explained 5:50 Liberty, love, and Christian maturity 7:20 MacArthur, Sproul, and charitable disagreement 8:15 What are the essential doctrines? 9:45 Catholic authority and doctrinal consistency 14:05 The universal Church vs. the local church 16:47 When should Christians draw doctrinal lines? 17:45 Jesus' command: Make disciples 22:34 What perfect unity will look like in eternity Links Mentioned: Article by Mark Ross on Church unity The Nicene Creed by Phillip Cary Find more episodes of Ask Dr. E here. If you've got a question for Dr. Easley, call or text us your question at 615-281-9694 or email at question@michaelincontext.com.

The relationship between Douglas MacArthur and Isabel Cooper generates a lot of interest, speculation, and confusion. It certainly was not a masterclass in dating - and there are questions about Cooper's age at the time of the relationshp. What does the documentary evidence say about their relationship? Join MacArthur Memorial historians Amanda Williams and Jim Zobel for a discussion of the relationship between MacArthur and Cooper. If you have questions about this relationship, please put them in the comments section of this episode's YouTube video: https://youtu.be/VMEEJ_QCVhs or email macarthureducation@norfolk.gov. Amanda and Jim will participate in a live virtual Q&A on August 10 at 7PM ET. Join us: https://streamyard.com/watch/G9pP5JaMRekZHave a comment about this episode? Send us a text message! (Note: we can only read the texts, we can't reply) Support the showFollow us on:Twitter: @MacArthur1880; @AEWilliamsClarkFacebook: @MacArthurMemorialwww.macarthurmemorial.org

James Dobson. John MacArthur. Phil Robertson. Voddie Baucham. Charlie Kirk. The prophets are gone, but their voices still echo. Kevin and Danny mark one year since these five godly leaders passed away. They revisit the urgent, biblical case made by each of them - to pull the children out of the godless public schools before it's too late. Will the church listen to their voices?

James Dobson. John MacArthur. Phil Robertson. Voddie Baucham. Charlie Kirk. The prophets are gone, but their voices still echo. Kevin and Danny mark one year since these five godly leaders passed away. They revisit the urgent, biblical case made by each of them - to pull the children out of the godless public schools before it's too late. Will the church listen to their voices?

Journey into the shadows of England, where ancient legends refuse to die. From the terrifying Black Shuck and the mysterious Owlman to the legendary Beast of Bodmin Moor, we explore the country's most infamous cryptids and the stories that have haunted the countryside for centuries. Then, we step inside England's most notorious haunted locations—including the Tower of London, Chillingham Castle, the Ancient Ram Inn, and the infamous Black Monk House—to uncover the history, eyewitness accounts, and chilling mysteries that continue to captivate believers and skeptics alike. Are these merely legends... or is there something still lurking in the darkness? Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Our summer tradition at Here’s the Thing continues, as staff members choose their favorite conversations from the archives for our Summer Staff Pick series. This week, we revisit Alec’s conversation with Becca Heller. On January 27th, 2017, Donald Trump issued the travel ban barring visitors and migrants from seven predominantly Muslim countries. Becca Heller, founder of the International Refugee Assistance Project (IRAP), had seen it coming. She foresaw that it would catch people in planes, turning passengers into undocumented immigrants midair. She prepared by setting up a network of volunteer lawyers who would show up at airports to help travelers being held there. On the 27th, the lawyers came, followed by thousands of protesters. The Trump administration, facing legal losses and "chaos at the airports," gave up enforcing the ban until officials could draft a new version. For a while, the good guys had won. Two years later, with a MacArthur "genius" grant under her belt, the 37-year-old Heller is strategizing about where to take refugee-advocacy next. Serious stuff, but she's still one of the funniest people ever to come on Here's the Thing. The International Refugee Assistance Project is at https://refugeerights.org/.See omnystudio.com/listener for privacy information.

Today's show is a flashback to nearly one year ago, in which I begin with a clip of John MacArthur accidentally sharing (10!) falsehoods about the millionaire missionary, William Borden, from a sermon back in 1988. Then, after explaining which details MacArthur got wrong, I give my broader reflections on the topic. Last, I include a talk on William Borden that I gave at the Collegiate Reformed Fellowship back in March of 2024 in Moscow, ID, telling the true story of the Millionaire Missionary, William Borden, along with my personal connection to his amazing story. Welcome to China Compass on the Fight Laugh Feast Network! I'm your China travel guide, Missionary Ben. Follow me (@chinaadventures) on Twitter/X where I post new Chinese city prayer profiles every single day, including amazing pics and links to more China resources.You can also also email me (bfwesten at gmail dot com) and find everything else at PrayGiveGo.us! MacArthur Didn't Do His Homework https://chinacall.substack.com/p/macarthur-didnt-do-his-homework The True Story of the Millionaire Missionary (Borden of Yale) http://www.BordenofYale.com Follow or subscribe to China Compass and leave a review on your favorite podcast platform. Don’t forget: Follow @chinaadventures on X, and find everything else @ PrayGiveGo.us. Luke 10, verse 2, the harvest is plentiful but the workers are few!

Today's show is a flashback to nearly one year ago, in which I begin with a clip of John MacArthur accidentally sharing (10!) falsehoods about the millionaire missionary, William Borden, from a sermon back in 1988. Then, after explaining which details MacArthur got wrong, I give my broader reflections on the topic. Last, I include a talk on William Borden that I gave at the Collegiate Reformed Fellowship back in March of 2024 in Moscow, ID, telling the true story of the Millionaire Missionary, William Borden, along with my personal connection to his amazing story. Welcome to China Compass on the Fight Laugh Feast Network! I'm your China travel guide, Missionary Ben. Follow me (@chinaadventures) on Twitter/X where I post new Chinese city prayer profiles every single day, including amazing pics and links to more China resources.You can also also email me (bfwesten at gmail dot com) and find everything else at PrayGiveGo.us! MacArthur Didn't Do His Homework https://chinacall.substack.com/p/macarthur-didnt-do-his-homework The True Story of the Millionaire Missionary (Borden of Yale) http://www.BordenofYale.com Follow or subscribe to China Compass and leave a review on your favorite podcast platform. Don’t forget: Follow @chinaadventures on X, and find everything else @ PrayGiveGo.us. Luke 10, verse 2, the harvest is plentiful but the workers are few!

Des and the teams break up the week's news, including: The upcoming World Cup final between Spain and Argentina, Sir Keir Starmers last week as Prime Minister, the proposed Scottish Rock and Roll hall of fame, research into how much we speak, Christopher Nolan and more. Lead Writer: Claire Cox Additional material: Dan James & Kyra Carletonm, Darren Miller & Grant Morrison, Marie Hale, Alan Hazlie, Jaskaran Bahia, James Docherty, Gregor Paton, Nathan Cowley Producer: Chris Quilietti Senior Producer: David Flynn Researcher: Jodie White Script Editor: Keiron NicholsonAn Eco-Audio certified Production

ชมวิดีโอ EP นี้ใน YouTube เพื่อประสบการณ์การรับชมที่ดีที่สุด https://youtu.be/AQuamLwfl50เพียงไม่กี่เดือนหลังสงครามเกาหลีเปิดฉาก กองกำลังเกาหลีเหนือสามารถรุกคืบลงมาจนเกือบยึดคาบสมุทรเกาหลีได้ทั้งหมด ขณะที่กองกำลังสหประชาชาติและเกาหลีใต้ต้องถอยร่นจนเหลือพื้นที่เพียงเล็กน้อยแต่การตัดสินใจเดิมพันของนายพล Douglas MacArthur ในการยกพลขึ้นบกที่อินชอน กลับพลิกสถานการณ์ของสงครามอย่างสิ้นเชิง และผลักกองทัพเกาหลีเหนือกลับขึ้นไปเกือบถึงชายแดนจีนทว่า ชัยชนะในครั้งนี้กลับกลายเป็นจุดเริ่มต้นของความขัดแย้งครั้งใหม่ที่ไม่มีใครคาดคิด8 Minute History ซีรีส์นี้พาไปติดตามปฏิบัติการอินชอน การโต้กลับของสหรัฐฯ และจุดเปลี่ยนสำคัญที่ทำให้สงครามเกาหลีไม่จบลงอย่างที่หลายคนคิด

I've got an extremely busy week down in Mobile, Alabama, and so I'm re-sharing the John MacArthur memorial podcast I did last July after he passed away. I begin with a few memories of running into MacArthur's writing and preaching, followed by a clip of what may have been his shortest exposition ever: Hebrews 13:3. I'm your China travel guide, Missionary Ben. Follow and/or message me on Twitter/X (@chinaadventures) where I post (among other things) daily reminders to pray for China.You can also email me @ bfwesten at gmail dot com. Lastly, to learn more about our ministry endeavors or get one of my missionary biographies, visit PrayGiveGo.us! After John MacArthur passed away a year ago today, it dawned on me that there was an opportunity to honor him while mostly keeping to the topic of my mid-week podcast, the Prison Pulpit, reminding us to pray for the persecuted church. But before sharing the MacArthur preaching clip from 1973 on Hebrews 13:3, I briefly talk about the following topics… My first MacArthur memory: Scary Nursing Home Book Stand My best MacArthur memory: Titus exposition (via mp3) from Istanbul to Sophia, Bulgaria My only visit to Grace Community Church: Random Tuesday in 2012 My favorite MacArthur sermon: https://www.gty.org/sermons/GTY104/the-tale-of-two-sons My closest connection to John MacArthur: My late Uncle Jack Read the written version of today’s podcast on my Substack: https://chinacall.substack.com/p/macarthurs-shortest-exposition-ever Why did I begin this weekly Prison Pulpit series? To remind us all to pray for persecuted pastors and believers (such as Pastor Wang Yi) as Hebrews 13:3 teaches us to do (“as bound with them”), by sharing from his own published writings in China, as well as more prison stories and sermons from others like the late Richard Wurmbrand. Here’s my humble attempt at expositing Hebrews 13:3: https://chinacall.substack.com/p/remember-my-chains Follow China Compass Follow or subscribe to China Compass on whichever platform you use. You can also send any questions or comments on X: @chinaadventures or via email (bfwesten at gmail dot com). Hebrews 13:3!

Episode Summary:The culture may feel like it's unraveling, but what if God's call isn't to panic, retreat, or attack, but to cultivate? In this thought-provoking conversation, theologian Owen Strachan joins us to discuss his new book, Call to Cultivate, and why Jeremiah 29 provides a compelling biblical blueprint for faithful Christian cultural engagement.Together, we explore how followers of Christ can engage today's culture without giving in to fear, political idolatry, or end-times obsession. Owen challenges believers to plant gardens, build strong families, disciple their communities, and pursue the long-term work of cultivating culture rather than simply reacting to it. Along the way, we also have several honest, iron-sharpening-iron moments of disagreement that push the conversation deeper and challenge us all to think more carefully.If you've felt anxious about the direction of our culture or wondered how Christians should respond to today's challenges, this conversation offers a biblical vision rooted in hope, faithfulness, and the lordship of Christ.If this episode encouraged you, be sure to subscribe, leave a review, and share it with someone who needs hope and a biblical vision for engaging today's world.Who is Disciple Nations Alliance (DNA)? Since 1997, DNA's mission has been to equip followers of Jesus around the globe with a biblical worldview, empowering them to build flourishing families, communities, and nations.

I've got an extremely busy week down in Mobile, Alabama, and so I'm re-sharing the John MacArthur memorial podcast I did last July after he passed away. I begin with a few memories of running into MacArthur's writing and preaching, followed by a clip of what may have been his shortest exposition ever: Hebrews 13:3. I'm your China travel guide, Missionary Ben. Follow and/or message me on Twitter/X (@chinaadventures) where I post (among other things) daily reminders to pray for China.You can also email me @ bfwesten at gmail dot com. Lastly, to learn more about our ministry endeavors or get one of my missionary biographies, visit PrayGiveGo.us! After John MacArthur passed away a year ago today, it dawned on me that there was an opportunity to honor him while mostly keeping to the topic of my mid-week podcast, the Prison Pulpit, reminding us to pray for the persecuted church. But before sharing the MacArthur preaching clip from 1973 on Hebrews 13:3, I briefly talk about the following topics… My first MacArthur memory: Scary Nursing Home Book Stand My best MacArthur memory: Titus exposition (via mp3) from Istanbul to Sophia, Bulgaria My only visit to Grace Community Church: Random Tuesday in 2012 My favorite MacArthur sermon: https://www.gty.org/sermons/GTY104/the-tale-of-two-sons My closest connection to John MacArthur: My late Uncle Jack Read the written version of today’s podcast on my Substack: https://chinacall.substack.com/p/macarthurs-shortest-exposition-ever Why did I begin this weekly Prison Pulpit series? To remind us all to pray for persecuted pastors and believers (such as Pastor Wang Yi) as Hebrews 13:3 teaches us to do (“as bound with them”), by sharing from his own published writings in China, as well as more prison stories and sermons from others like the late Richard Wurmbrand. Here’s my humble attempt at expositing Hebrews 13:3: https://chinacall.substack.com/p/remember-my-chains Follow China Compass Follow or subscribe to China Compass on whichever platform you use. You can also send any questions or comments on X: @chinaadventures or via email (bfwesten at gmail dot com). Hebrews 13:3!

Scientists often talk about the importance of flora and fauna to the health of our planet, but Dr Toby Kiers, an evolutionary biologist and founder of the Society for the Protection of Underground Networks, wants us to consider another force: fungi. Her work charting the planet's vital underground systems has earned her numerous awards, including a MacArthur fellowship and a Tyler Prize for Environmental Achievement (sometimes called the ‘green' Nobel). She tells Ian Sample about her work mapping fungal networks on the remote Palmyra Atoll in the Pacific Ocean, and what the research reveals about fungi's often invisible role. Help support our independent journalism at theguardian.com/sciencepod

This week, Seth Paridon and Jon Parshall take up the topic of the first Japanese attacks on the Fil-American lines in January 1942. With Manila now in his hands, Japanese General Homma feels that an end to the campaign on Luzon is in sight and feels that an attack with the units he has on hand will bring the Fil-American line crashing down. The valiant defense put up by American General Parker's II Corps proves just how wrong Homma was. In a series of sharp fights along the Abucay Line, Parker's Filipino and American troops fight tooth and nail before they are finally pushed back and forced to withdraw. The story of these first fights is not often told and paints a vastly different picture of the Philippine Campaign of 1941-42 than we think we knew. #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #essex #halsey #taskforce38 #wwii #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #hollywood #movie #movies #books #mastersoftheair #8thairforce #mightyeighth #100thbombgroup #bloodyhundredth #b17 #boeing #airforce wwii #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #hollywood #movie #movies #books #oldbreed #1stMarineDivision #thepacific #Peleliu #army #marines #marinecorps #worldwar2 #worldwar #worldwarii #leytegulf #battleofleytegulf #rodserling #twilightzone #liberation #blacksheep #power #prisoner #prisonerofwar #typhoon #hurricane #weather #iwojima#bullhalsey #ace #p47 #p38 #fighter #fighterpilot #b29 #strategicstudying #tokyo #boeing #incendiary #usa #franklin #okinawa #yamato #kamikaze #Q&A #questions #questionsandanswers #history #jaws #atomicbomb #nuclear #nationalarchives #nara #johnford #hollywood #fdr #president #roosevelt #doolittle #doolittleraid #pearlharborattack #salvaged #medalofhonor #tarawa #malayalam #singapore #guadalcanal #china #burma #oil #marinecorps

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Historian Bill Federer visits again with Watchman on the Wall to inspire us with more Miracles in American History, Amazing Stories of Answered Prayer. Dr. Federer begins this episode by turning the spotlight on the God-honoring American military leaders in World War II, such as Eisenhower, Patton, and MacArthur, as well as the now-famous D-Day Prayer from President FDR. Once again, America was blessed with victory. Dr. Federer closes the program with an eye to the skies with stories of astronauts' unique perspectives on the God of the universe – and the historian's own insights into an infinite God who loves His finite creations so much that He gave them the free will to choose whether they will love Him or themselves for eternity.

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*Daniel's hosting this one!! From the haunted halls of the Driskill Hotel to the ghostly battlefields of the Alamo and the mysterious Marfa Lights, we're exploring 10 of the most haunted locations in Texas. Join us as we uncover the chilling history, eerie legends, and spine-tingling encounters that have made these places legendary. Are the ghosts of Texas real? You decide. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

This week Seth Paridon and Jon Parshall take a deep dive into the withdrawal actions fought by General Jonathan Wainwright's troops of the Northern Luzon Force from December 24, 1941 through January 1, 1942. The guys get into the actions of some of the men who, quite literally, held the door open so that General Parker's Southern Luzon Force could escape into Bataan during the latter portion of 1941. Wainwright's battered troops of the 11th and 91st Filipino Divisions as well as the American tankers of the 192nd and 194th tank battalions do battle with Homma's troops in sharp fights not often spoken of. This is another episode where when you're done, you will say, “I never knew about that.” Make sure and check this one out. #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #essex #halsey #taskforce38 #wwii #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #hollywood #movie #movies #books #mastersoftheair #8thairforce #mightyeighth #100thbombgroup #bloodyhundredth #b17 #boeing #airforce wwii #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #hollywood #movie #movies #books #oldbreed #1stMarineDivision #thepacific #Peleliu #army #marines #marinecorps #worldwar2 #worldwar #worldwarii #leytegulf #battleofleytegulf #rodserling #twilightzone #liberation #blacksheep #power #prisoner #prisonerofwar #typhoon #hurricane #weather #iwojima#bullhalsey #ace #p47 #p38 #fighter #fighterpilot #b29 #strategicstudying #tokyo #boeing #incendiary #usa #franklin #okinawa #yamato #kamikaze #Q&A #questions #questionsandanswers #history #jaws #atomicbomb #nuclear #nationalarchives #nara #johnford #hollywood #fdr #president #roosevelt #doolittle #doolittleraid #pearlharborattack #salvaged #medalofhonor #tarawa #malayalam #singapore #guadalcanal #china #burma #oil #marinecorps

On April 11, 2026, the MacArthur Memorial marked the 75th anniversary of President Truman's relief of General MacArthur with a half‑day symposium examining the event from both leaders' perspectives and its broader significance in American history. The program featured scholars from the MacArthur Memorial, the Truman Presidential Library and Museum, and Old Dominion University. This episode features an overview of civilian control of the U.S. military by Dr. Tim Orr, Association Professor of History at Old Dominion University. To watch the full event, visit the MacArthur Memorial's YouTube Channel.Have a comment about this episode? Send us a text message! (Note: we can only read the texts, we can't reply) Support the showFollow us on:Twitter: @MacArthur1880; @AEWilliamsClarkFacebook: @MacArthurMemorialwww.macarthurmemorial.org

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Everything is bigger in Texas—including the monsters. In this episode, we dive into 10 of the Lone Star State's most famous cryptids, from the terrifying Goatman of Old Alton Bridge and the Lake Worth Monster to the mysterious Chupacabra, La Lechuza, and the Big Thicket Ape. Are these creatures hidden in the shadows of Texas, or are they simply legends that refuse to die? Join us as we explore the stories, sightings, and folklore behind Texas's strangest cryptids. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Segment 1 • Todd revisits a memorable conversation with John MacArthur and reveals the hymn he struggled to choose as his favorite. • Are pastors neglecting a surprisingly important communication skill that can make biblical preaching more effective? • What encouraging signs are emerging at Grace Community Church following MacArthur's passing? Segment 2 • One church's "What to Expect" page raises bigger questions about what churches are really trying to attract people with. • What happens when churches promise great coffee, entertained kids, and a better family life? • Todd contrasts seeker-sensitive strategies with a long-term vision of generational discipleship and spiritual legacy. Segment 3 • Why are some rapidly growing churches still embracing methods and messages that critics say are spiritually dangerous? • Todd examines recent controversies surrounding Bethel Church and asks whether reform efforts go far enough. • Has the prosperity gospel become far more mainstream than many Christians realize? Segment 4 • A surprising statistic suggests most professing Christians believe God wants them to be financially prosperous. • Would you rather have a larger bank account—or peace, joy, and a clear conscience? • Todd challenges popular assumptions about blessing, wealth, and what true prosperity actually looks like. ___ Thanks for listening! Wretched Radio would not be possible without the financial support of our Gospel Partners. If you would like to support Wretched Radio we would be extremely grateful. VISIT https://fortisinstitute.org/donate/ If you are already a Gospel Partner we couldn't be more thankful for you if we tried!

This week Seth Paridon, Jon Parshall and their buddy, John McManus, talk about the initial Japanese landings on Luzon in December 1941. The guys get into the very real panic that was in Manila following the debacle at Clark Field and how the citizenry reacted to the news that the Japanese were indeed going to invade. The landings at Aparri, Legaspi and Vigan are discussed as are the main Japanese landings at Lingayen Gulf and MacArthur's response to those landings and the actions that follow. The early actions of the 26th Cavalry as well as Wainwright and others are discussed as we continue the set-up for the disaster that is soon coming on Bataan. #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #essex #halsey #taskforce38 #wwii #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #hollywood #movie #movies #books #mastersoftheair #8thairforce #mightyeighth #100thbombgroup #bloodyhundredth #b17 #boeing #airforce wwii #wwiihistory #ww2 #usnavy #usa #usarmy #medalofhonor #enterprise #aircraft #aircraftcarrier #cv6 #midway #wwii #wwiihistory #ww2 #worldwar2 #usnavy #usnavyseals #usmc #usmarines #saipan #usa #usarmy #aircraft #aircraftcarrier #battleship #battleships #ussenterprise #aircraftcarriers #museum #hollywood #movie #movies #books #oldbreed #1stMarineDivision #thepacific #Peleliu #army #marines #marinecorps #worldwar2 #worldwar #worldwarii #leytegulf #battleofleytegulf #rodserling #twilightzone #liberation #blacksheep #power #prisoner #prisonerofwar #typhoon #hurricane #weather #iwojima#bullhalsey #ace #p47 #p38 #fighter #fighterpilot #b29 #strategicstudying #tokyo #boeing #incendiary #usa #franklin #okinawa #yamato #kamikaze #Q&A #questions #questionsandanswers #history #jaws #atomicbomb #nuclear #nationalarchives #nara #johnford #hollywood #fdr #president #roosevelt #doolittle #doolittleraid #pearlharborattack #salvaged #medalofhonor #tarawa #malayalam #singapore #guadalcanal #china #burma #oil #marinecorps

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Across school campuses and communities, students and educators are discovering how listening, curiosity, and everyday conversations can open pathways across differences and help restore a sense of shared humanity.Summary: How do we learn to truly communicate with people who are deeply different than us? In this episode of The Science of Happiness, we follow students and educators practicing the skills of empathy and courageous listening in classrooms and on the road. Their experiences reveal how intentional conversations can open unexpected pathways toward understanding and shared humanity.How To Do This Practice: Observe Before You Interpret: Spend a few minutes noticing the environment around you and ask yourself: What do people here see, hear, say, think, and need? Approach with Curiosity: Start with simple human connection—small talk, a question about their day, or genuine interest in their community. Signal That You're There to Listen: Make it clear your goal is understanding, not persuading, debating, or changing anyone's mind. Practice Democratic Listening: Give your full attention through eye contact, nodding, and brief acknowledgments, while resisting the urge to agree, disagree, or jump in with your own views. Stay Relaxed Through Discomfort: When differences emerge, maintain "relaxed awareness"—remaining open, attentive, and calm rather than defensive or reactive. Reflect and Learn: Afterward, ask yourself: What helped create connection? What got in the way? What might I try differently next time? Scroll down for a transcript of this episode.Today's Guests: JESSE KELLY is a McNair and MacArthur fellow and a recent graduate of Bowie State University, Maryland's oldest historically black university.Learn more about Jesse Kelly here: https://www.linkedin.com/in/jessekellyjr/LIA HOWARD is the director of the Political Empathy Lab at the University of Pennsylvania.Learn more about Lia Howards here: https://snfpaideia.upenn.edu/people/lia-howard/Related The Science of Happiness episodes:  How to Feel Less Lonely and More Connected: https://tinyurl.com/2s3tbchdWhen It's Hard To Connect, Try Being Curious: https://tinyurl.com/mr32nwtvAn Awe Walk Through History and Possibility: https://tinyurl.com/mr3arrbcRelated Happiness Breaks:A Meditation on Original Love and Interconnectedness:https://tinyurl.com/mu2uzs2cOur Deep Interconnectedness: https://tinyurl.com/y2epxyxnMessage us or leave a comment on Instagram @scienceofhappinesspod. E-mail us at happinesspod@berkeley.edu or use the hashtag #happinesspod.Help us share The Science of Happiness! Leave us a 5-star review on Apple Podcasts or share this link with someone who might like the show: https://tinyurl.com/2p9h5aapTranscription: https://tinyurl.com/3bt8fpdj

Step into the shadows of Illinois as we explore eight of the state's most haunted locations. From the ghostly hitchhiker of Resurrection Cemetery to the eerie halls of Old Joliet Prison and the haunted rooms of Congress Plaza Hotel & Convention Center, we uncover the tragic histories, chilling eyewitness accounts, and paranormal legends that continue to haunt the Prairie State. Plus, we'll dive into the aftermath of the Great Chicago Fire and the city that rose from its ashes. Prepare for ghost stories, local lore, and a few laughs along the way. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Pre-Order My New Book “Mysterious Things” and Help Us Spread the Word: invisiblethings.co --- Your genius might be hiding in your backyard. This episode is for you if: 1 - You need to find real people to collaborate with. 2 - You need to cultivate real creative connection in real life. 3 - You need hope of a more human future for creativity. 4 - You want to be inspired by a brilliant creative mind like Hanif! I had a blast chatting face to face with the local AND worldwide creative legend, MacArthur “genius” grant winner and bestselling author, Hanif Abdurraqib. SHOW NOTES: Hanif Abdurraqibhttps://www.abdurraqib.com Living for the City Podcasthttps://www.youtube.com/@LivingfortheCityPod ”We Always Have This Year” by Hanif Abdurraqibhttps://www.penguinrandomhouse.com/books/695817/theres-always-this-year-by-hanif-abdurraqib/ Headshot of Hanif Abdurraqib by Megan Leigh Barnardhttps://meganleighbarnard.com   ICON 13 ILLUSTRATION CONFERENCE $100 OFF:www.eventbrite.com/e/1808652431109/?discount=ICON13FriendofBoard   Producer / Editor: Sophie Miller http://sophiemiller.coAudio Editing / Sound Design: Conner Jones http://pendingbeautiful.coSoundtrack / Theme Song: Yoni Wolf / WHY? http://whywithaquestionmark.comSpotify Playlist of WHY? Songs Used on This Podcast: https://open.spotify.com/playlist/4ZIE7PHG5I1Ddg1BuVGRzj?si=4x_BzDZjQgqSpoaLXdVACg&pi=h4HsIKG0SP6Kg   SPONSORS:SQUARESPACEHead to https://www.squarespace.com/PEPTALK to save 10% off your first purchase of a website or domain using code PEPTALK RULARula patients typically pay $15 per session when using insurance. Connect with quality therapists and mental health experts who specialize in you at https://www.rula.com/peptalk #rulapod Learn more about your ad choices. Visit megaphone.fm/adchoices

With Midway over the U.S. has to decide how to proceed. But the Japanese make the decision for them, by landing on Guadalcanal. But who will get the command, Nimitz or MacArthur? Learn more about your ad choices. Visit megaphone.fm/adchoices