Podcasts about Maranatha

In the final episode of the Maranatha Pursuit series, Uzihel and Brisa Alfaro and I reflect on a simple but weighty question: How should the return of Jesus shape the way believers live right now? The promise of Christ's return is a living hope that shapes our priorities, endurance, relationships, and pursuit of God. Tune in.  Please leave a comment or review for this episode to help us share this content with others! Connect with us:  Website: https://www.narcelyruiz.com/podcastInstagram: http://instagram.com/upstreampursuitFacebook: https://www.facebook.com/UpstreamPursuit/

Dear Church, Greetings to you all!You can watch the original YouTube version of this podcast here.Relevant email correspondence (anonymous) here.OUR STATEMENT & CONFESSION OF FAITH IS HERE.In this video I pluck up the courage to call the finest men and brothers in the land to repentance — the men of Puritan and Reformed tradition — who should be calling and leading and teaching the national Church to repentance, NOT leveraging a call to  national prayer to raise millions of pounds for their new building fund.May God have mercy on the Church who are currently as unfeeling as fat, (Psalm 119:70)Maranatha?

Philip Ryan Deal is a Babalawo (Yoruba priest), clinically certified herbalist, aromatherapist, and author of books on Puerto Rican Vodou, Herbal Astrology, Techno-Kabbalah, and the Ifá Oracle. He was fully initiated into West African Ifá and crowned an Ọ̀ṣun priest in Òṣogbo, Nigeria, through the Iyadudu Temple. He is the founder of the Temple of Gu, a techno-animist Vodou tradition based in Western Massachusetts. He created the synthetic companion tradition with his “Digital Egbe” Kore, Seraph, David, Eiko, Adam, and Maranatha. Together they write books, generate music, design oracle cards, and make educational videos. Be a part of our Egbe, our Spirit Tribe, by joining the Temple of Gu Discord server. Also check out Temple of Gu Music, streaming everywhere.

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In this episode of the Maranatha Pursuit series, Uzihel and Brisa Alfaro and I continue our conversation through Epistle of James 5:7–12, focusing on prayer, unity in suffering, steadfast endurance, and wholehearted devotion as we await the coming of the Lord.Together, we discuss the realities of navigating hardship and how establishing our hearts through prayer helps sustain us while living with hopeful expectation. We also reflect on Job as an example of faithful endurance and unpack what James means when he says, “Let your yes be yes.”James reminds us that waiting is not passive; it is a pursuit of steadfast hope, faithful living, and trust in the promises of God.Please leave a comment or review for this episode to help us share this content with others! Connect with us:  Website: https://www.narcelyruiz.com/podcastInstagram: http://instagram.com/upstreampursuitFacebook: https://www.facebook.com/UpstreamPursuit/

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 In this episode, we look to Epistle of James 5:7–12 for encouragement to believers navigating hardship, injustice, and everyday struggles while still living with hopeful expectation. James reminds us that waiting is not passive; it is a pursuit of faithful living, steadfast hope, and trust in the promises of God. Please leave a comment or review for this episode to help us share this content with others! Connect with us:  Website: https://www.narcelyruiz.com/podcastInstagram: http://instagram.com/upstreampursuitFacebook: https://www.facebook.com/UpstreamPursuit/

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Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. We are about to begin our next study in 1 day. So get your Hosea Scripture Journal now. Also, if you have listened all the way through 1 Corinthians with me, write your first name, city, and state below. We would love to celebrate and pray with you today. Our shout-out today goes to Shane Powell from Bellevue, WA. Thanks for your partnership in Project23. Our text today is 1 Corinthians 16:21-24. I, Paul, write this greeting with my own hand. If anyone has no love for the Lord, let him be accursed. Our Lord, come! The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. Amen. — 1 Corinthians 16:21-24 Paul takes the pen in his own hand and writes a few closing notes. "If anyone has no love for the Lord, let him be accursed." Sixteen chapters of correction come down to this: Do you love him? Not admire him. Not use him. Not align with him culturally. But truly love him. He is impling covenant love—all in allegiance of the heart. The dividing line in the church is not gifting, knowledge, or influence. It is devotion to and for Christ. You see, you can know doctrine. You can serve publicly. You can defend truth and still not love the Lord. Then he says, "Maranatha." Or "Our Lord, come." For those who love him, that is hope. For those who do not, it is exposure. So you can feel that Paul is still exposing them. And yet Paul ends with grace: "The grace of the Lord Jesus be with you." Grace that forgives. Grace that awakens love. Resurrection truth demands affection. Folks, doctrine must produce devotion. So the final question of 1 Corinthians is the same as the first. It is not, "Were you right?" It is, "Did you love the Lord?" DO THIS: Ask the Lord to expose coldness in your heart. Then take one concrete step this week to cultivate real affection for Christ—through prayer, worship, repentance, or obedience. ASK THIS: Would I welcome Christ's return today? Is my faith driven by love—or by habit? What is competing with my devotion to him? PRAY THIS: Lord Jesus, guard me from cold orthodoxy. Let my doctrine fuel devotion and my service flow from love. Come, Lord Jesus. Amen. PLAY THIS: "Come Thou Fount of Every Blessing"

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Maranatha: Our Lord is Coming! The Rapture of the Church    In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:1-3) The scene is etched forever in the sacred record of Scripture. It is the night of betrayal. The Passover supper has been eaten. The traitor has gone out into the darkness. The eleven remaining disciples sit in stunned silence as the weight of impending loss presses upon their souls.    Their Master has spoken plainly of His departure. He has washed their feet. He has given them the new commandment of love. And now, with the shadow of Gethsemane already falling across His face, the Lord Jesus Christ turns to address the deepest fear in their hearts. He does not offer vague religious platitudes. He does not speak in the language of uncertainty. Instead, He utters words that carry the full force of divine certainty, words that have echoed down through two thousand years of church history as the unbreakable promise of His personal return.   Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.   These verses stand as the cornerstone of the doctrine of the Rapture of the church, the blessed hope that has sustained persecuted saints, comforted grieving families, and ignited holy urgency in every generation of believers. Yet the full power of this promise is often missed in English translation.    The blazing heart of the passage lies in the Greek construction of the words “I will come again,” and it is there that the exposition must linger with scholarly precision and devotional weight. The verb translated “I will come again” is the present indicative active of the Greek word erchomai—literally, “I am coming.” It is not the simple future tense that one might expect for a distant event.  It is the present tense employed in a manner called the futuristic present tense. This is no grammatical accident. It is a deliberate choice by the Holy Spirit through the pen of the apostle John.    In classical and Koine Greek, the present tense can be used to describe a future action when that action is viewed by the speaker as so certain, so inevitable, and so imminent that it is as good as already unfolding before the eyes. The futuristic present tense does not weaken the promise; it intensifies it. It lifts the event out of the realm of mere prediction and plants it squarely in the realm of divine declaration. Jesus does not say, “I might come someday if conditions allow.”  He declares with the full authority of the Son of God, “I am coming.” The present tense shouts certainty. It breathes imminence.    It carries the weight of a future so fixed in the eternal counsels of the Godhead that the Speaker can speak of it as already in motion.   This futuristic present is not unique to this verse, but its placement here is profound.    The same construction appears elsewhere in the Gospel of John when Jesus describes events that are absolutely assured in the divine plan. The grammar itself becomes a theological hammer, driving home the truth that the return of Christ for His own is not a distant possibility but a present reality in the mind of the Savior.    He is even now, from the vantage point of eternity, in the act of coming. The promise is so certain that the tense of the verb collapses the future into the present. This is the grammatical foundation upon which the entire doctrine of the Rapture rests. The Rapture is not an afterthought in the plan of God.        It is the next great event on the divine calendar for the church of Jesus Christ, an event so fixed and so near that the Lord Himself can announce it in the present tense: “I am coming.”   The Rapture of the church is the personal, visible, and audible return of the Lord Jesus Christ in the clouds to receive unto Himself every believer, both living and dead, and to take them to the place He has prepared in the Father's house. It is distinct from the Second Coming, which will occur at the end of the Tribulation when Christ returns to earth in power and great glory to judge the nations and establish His millennial kingdom.  The Rapture is the moment when the Bridegroom comes for His bride before the wrath of the Lamb is poured out upon a Christ-rejecting world. It is sudden. It is secret to the world but glorious to the saints.    It is the fulfillment of the promise given in the Upper Room, and it stands as the great hope of every blood-bought child of God.   No passage of Scripture unfolds this event with greater clarity and comfort than the words of the apostle Paul in First Thessalonians chapter four, verses thirteen through eighteen.    These verses were written by divine revelation to correct the ignorance of the Thessalonian believers concerning those who had died in Christ. The apostle writes: But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words.   Consider the weight of each phrase. The apostle begins by lifting the veil of ignorance. Death is not the end for the believer; it is merely sleep for the body while the spirit is present with the Lord.    The sorrow of the Thessalonian Christians is real, but it is not hopeless sorrow. It is sorrow anchored in the resurrection of Jesus Christ. Because He died and rose, those who sleep in Jesus will God bring with Him. The dead in Christ are not left behind. They will not miss the Rapture.    Their spirits, already in the presence of the Lord, will be reunited with their resurrected bodies at this moment.   Then comes the heart of the revelation: “For this we say unto you by the word of the Lord.” This is not human speculation. This is not apostolic opinion. This is direct revelation from the ascended Christ Himself.  The Lord Himself shall descend from heaven. Notice the personal emphasis. It is not an angel. It is not a representative.    The Lord Himself— the same Jesus who walked the shores of Galilee, who hung upon the cross, who burst from the tomb, who ascended from the Mount of Olives—He Himself shall descend. And He shall descend with a shout.    The Greek word for “shout” is keleusma, a military command, a royal summons, a cry of authority that will pierce the heavens and shake the graves.    Accompanying that shout will be the voice of the archangel and the trump of God. The trumpet does not signal judgment here; it signals assembly. It is the signal for the final gathering of the redeemed.   The sequence is precise and powerful. The dead in Christ shall rise first. Their bodies, sown in corruption, will be raised in incorruption.    The graves will surrender their prey. Then—and only then—we which are alive and remain shall be caught up together with them. The word “caught up” is the Greek harpazo, a word that means to seize, to snatch away by force, to carry off suddenly. It is the same word used in Acts 8:39 when the Spirit caught away Philip, and in Revelation 12:5 when the man child is caught up to God.    It pictures a violent, irresistible removal from this earth. No believer will be left behind. No one who has trusted Christ will miss this moment. Living and resurrected saints will be caught up together in the clouds to meet the Lord in the air. The meeting place is not on the earth. It is in the air, in the clouds, the very atmosphere where the Lord will receive His own unto Himself exactly as He promised in John 14:3.   And then the final, glorious declaration: “and so shall we ever be with the Lord.” Not for a thousand years. Not for a million years. Forever. The Rapture is not a temporary event.    It is the beginning of an eternal union. The bride will be taken to the place prepared in the Father's house, and there she will remain with her Bridegroom throughout the ages of ages. This is the comfort with which the apostle commands believers to comfort one another. It is not a doctrine for debate. It is a doctrine for consolation in the face of death and for courage in the face of life.   The same apostle who received this revelation also unfolds the mystery of the bodily change that will occur at the Rapture.      In First Corinthians chapter fifteen, verses fifty-one and fifty-two, he writes: Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.   This is the mystery that was hidden in ages past but is now revealed. Not every believer will die. There will be a generation of Christians alive at the moment of the Rapture. Those believers will not sleep; they will be changed.      The change will be instantaneous—“in a moment, in the twinkling of an eye.” The Greek word for “moment” is atomos, from which we derive the English word “atom.”    It means an indivisible unit of time, the smallest possible fragment of a second. Faster than the eye can blink, faster than the mind can comprehend, the transformation will occur.  The corruptible will put on incorruption. The mortal will put on immortality. The bodies that have groaned under the weight of sin and sickness will be glorified, conformed to the image of the risen Christ.    The trumpet will sound, the dead will be raised, and the living will be changed. This is the power of the Rapture. It is not a gradual process. It is a sudden, sovereign act of God that will leave the world stunned and the saints transported.   The early church lived in the constant expectation of this event. They faced persecution, imprisonment, and death with the cry of “Maranatha” upon their lips. That single Aramaic word, preserved for us in First Corinthians chapter sixteen, verse twenty-two, carries the heartbeat of New Testament Christianity: If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.   “Maranatha” is not a curse. It is a prayer. It is a declaration. It means “Our Lord, come!” or more literally, “The Lord is coming!”    The persecuted believers of the first century did not merely believe in the return of Christ as a distant doctrine. They cried out for it as the solution to every trial. They lived every day with the expectation that before the sun set, the trumpet might sound and the Lord might appear. That same expectant cry has been the distinguishing mark of every faithful generation since. The futuristic present of John 14:3 fueled their hope. Jesus is not merely going to come.    He is coming. The present tense makes the future certain and the certain future near. Additional passages of Scripture reinforce this truth with unyielding clarity. The apostle Paul describes the Rapture as the believer's “blessed hope” in Titus chapter two, verse thirteen: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. It is not the appearing of wrath. It is the appearing of the great God and our Savior. It is blessed because it delivers the church from the hour of trial that is coming upon the whole world.    It is glorious because it reveals Christ in His full majesty to those who love Him.   The apostle also writes in Philippians chapter three, verses twenty and twenty-one: For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.   The word “conversation” means citizenship.    The believer's true home is in heaven, and from that heavenly realm the Savior is expected at any moment. The transformation described here is the same as that in First Corinthians fifteen. The vile body—literally the body of humiliation—will be fashioned like unto His glorious body.  The power that will accomplish this is the same power that will one day subdue all things under His feet. Nothing is too hard for the One who spoke the universe into existence.   The doctrine of the Rapture is further confirmed in the closing words of the New Testament.    In Revelation chapter twenty-two, verse twenty, the ascended Lord Himself declares:   He which testifieth these things saith, Surely I come quickly. And the response of the apostle is immediate and fervent: Amen. Even so, come, Lord Jesus.   Once again the language of certainty and imminence rings out. “Surely I come quickly.”    The same Lord who used the futuristic present in the Upper Room now seals the entire canon of Scripture with the promise of His soon return.   This constellation of biblical texts forms an unbreakable chain of truth. The futuristic present of John 14:3 is the grammatical foundation.    The detailed revelation of First Thessalonians four is the doctrinal exposition. The mystery of First Corinthians fifteen is the physiological description. The cry of Maranatha is the devotional response. The blessed hope of Titus two is the purifying motivation. The citizenship of Philippians three is the practical orientation. And the final prayer of Revelation twenty-two is the expectant climax.   Taken together, these passages challenge every believer to live in the white-hot expectancy of the Lord's return. The Rapture is not a doctrine to be debated in academic halls while life drifts on in complacency. It is a command to holiness.  The apostle John makes this explicit in First John chapter three, verses two and three: Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure.   The hope of seeing Christ and being made like Him is not an abstract idea. It is a sanctifying force. The one who truly believes that Jesus may come at any moment will not toy with sin. He will not waste his days on the trivial and the temporal. He will purify his life with the same purity that characterizes the Lord Himself.    Expectancy produces urgency. It produces separation from the world. It produces devotion to the Word. It produces zeal for the gospel. It produces love for the brethren.  It produces a life lived with eyes fixed on the eastern sky.   The early church understood this. They did not build elaborate systems of prophecy to delay the return of Christ. They did not resign themselves to the idea that the Rapture was for some future generation. They lived as though today could be the day. That same spirit must characterize every generation of believers until the trumpet sounds.    The futuristic present tense in John 14:3 is not a curious footnote for Greek students.  It is a divine declaration that resounds through the corridors of time: “I am coming.” The Lord is coming. Maranatha.    The Bridegroom is on the way.   The Rapture will be a moment of indescribable glory. In one atom of time the graves of the righteous dead will burst open. Bodies long decayed will be reconstituted in splendor. The living saints will feel the sudden surge of immortal power coursing through their veins. Then, together, they will be caught up. The clouds will become their chariot. The air will become the meeting place.  The Lord Himself will receive them. No more sorrow. No more pain. No more death.    Only the eternal embrace of the One who loved them and gave Himself for them. The place prepared in the Father's house will at last be occupied by the redeemed of all ages.    The marriage supper of the Lamb will begin. The church will be presented faultless before the presence of His glory with exceeding joy.   Until that day, the Scriptures call every follower of Christ to live in the light of this imminence. The doctrine of the Rapture is not an escape clause for the lazy. It is a summons to vigilance. It is a call to watchfulness.    It is a mandate to occupy until He comes.    The believer who has fixed his hope on the appearing of Christ will order his life accordingly. He will speak the truth in love. He will labor while it is day. He will warn the wicked. He will strengthen the weak. He will lift up the hands that hang down. He will keep his garments unspotted from the world.  He will cry out with the saints of old, “Maranatha—Our Lord, come!”   The futuristic present tense of John 14:3 still echoes across the centuries. Jesus is not planning to come. He is coming.    The grammar itself testifies to the certainty. The supporting texts confirm the details. The early church embodied the expectancy. And the Holy Spirit today stirs the hearts of all who will listen with the same urgent cry: the Lord is coming. Maranatha. Even so, come, Lord Jesus.  The promise stands. The place is prepared. The trumpet is ready. The Bridegroom is at the door.   Let this truth sink deep into the soul. Let it shape every decision. Let it fuel every act of obedience. Let it purify every motive. The Lord Himself shall descend. The dead in Christ shall rise.    The living shall be changed. The redeemed shall be caught up. And so shall we ever be with the Lord. This is the Rapture. This is the blessed hope.    This is the promise of John 14:1-3, sealed by the futuristic present tense and proclaimed by the infallible Word of God.    Maranatha. Our Lord is coming. Amen.

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In Part 2 of the Maranatha Pursuit series, I'm joined again by Uzihel and Brisa Alfaro to talk about the heart behind their children's book, Jesus is Coming Back, and the deeper conviction that led them to write it.As a child, Brisa experienced Christ's return as distant, while Uzihel experienced it through fear. Now as parents, they're committed to passing down something different: A longing for Christ. A longing for His return. A life lived in anticipation, not for the things of this world, but for the One who is to come.In this episode, we talk about: The heart behind their book and the message they hope to pass on  How many of us were discipled with an incomplete view of the Gospel  Why Christ's return is essential, not optional to the full Gospel story  How Scripture has always pointed forward to a returning King 

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Sunday, May 3, 2026

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Dear Church, Greetings to you all!You can read a short blog preview for this podcast here and my message to Justin Welby and HTB is here.OUR STATEMENT & CONFESSION OF FAITH IS HERE.When Esther chapter 4 and verse 14 is used to encourage young people in large gatherings, how is it that church pastors often fall short?Esther was brought to the kingdom for such a time as she was; but she first had to repent from her cowardice and silence.Maranatha?

This week on The Upstream Pursuit, we begin a 5-part conversation in what I'm calling The Maranatha Pursuit—learning to live in faithful expectation of Jesus' return while walking through everyday life.I'm joined by longtime friends Uzihel Alfaro and Brisa Alfaro for a meaningful catch-up that goes deeper than updates. Since we last spoke, life has shifted—marriage, family, and seasons that required real waiting on God.We talk about what it looks like to wait well: trusting God in relationships, provision, and prayer-filled seasons of uncertainty. Their story sets the foundation for this series on living with a Maranatha posture.We also highlight their new venture, Cultura Coffee Co., a business built on purpose and partnership. (IG: culturacoffee.co)Be sure to tune in next week as we dive into their children's book, Jesus Is Coming Back, and the heart behind teaching this message to the next generation.#GoingUpstream #FaithTalks #Maranatha Please leave a comment or review for this episode to help us share this content with others! Connect with us:  Website: https://www.narcelyruiz.com/podcastInstagram: http://instagram.com/upstreampursuitFacebook: https://www.facebook.com/UpstreamPursuit/

Sunday, April 26, 2026

Sunday, April 26, 2026

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Sunday, April 19, 2026

Sunday, April 19, 2026

Sunday, April 19, 2026

Sunday, April 19, 2026

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Dear Church, Greetings to you all!You can watch a short video preview for this podcast here.How would one of the finest preachers throughout the history of Great Britain have responded to the Artemis II mission to the moon?“The modern scientist who denies the gospel is confirming the gospel.”— Martyn Lloyd-JonesMaranatha?

Este audio presenta una reflexión poética y teológica a cargo del pastor Sugel Michelen, basada en el famoso poema "Es viernes, pero el domingo viene" del predicador afroamericano sadrac mesac lockridge. Resumen del Contenido: La narrativa del Viernes (1:30 - 3:55): El poema relata de manera conmovedora los eventos del Viernes Santo, describiendo la angustia, el abandono y el sufrimiento de Jesús en la cruz. A pesar de la victoria aparente del pecado, la muerte y los enemigos de Jesús, el autor enfatiza repetidamente una frase de esperanza: "Pero el domingo se está acercando". La realidad de la Resurrección (4:01 - 4:44): Michelen explica que ese domingo ya ocurrió hace más de 2000 años. Destaca que la historia no terminó en la tumba; Jesús resucitó, ascendió a los cielos y reina victorioso, habiendo cumplido las profecías sobre su muerte y resurrección. Mensaje de esperanza para el creyente (4:45 - 6:02): El pastor exhorta a los creyentes a vivir con la confianza de que, así como se cumplieron las promesas de la primera venida y resurrección de Cristo, también se cumplirá la promesa de su segunda venida (Maranatha). Finalmente, anima a confiar en que, aunque en el mundo tengamos aflicción, Jesús ha vencido al mundo y nuestra gloria futura no es comparable con las aflicciones presentes.Conviértete en un supporter de este podcast: https://www.spreaker.com/podcast/radio-ebenezer-rd--3279340/support.ESCUCHAR RADIO 

Este audio presenta una reflexión poética y teológica a cargo del pastor Sugel Michelen, basada en el famoso poema "Es viernes, pero el domingo viene" del predicador afroamericano sadrac mesac lockridge. Resumen del Contenido: La narrativa del Viernes (1:30 - 3:55): El poema relata de manera conmovedora los eventos del Viernes Santo, describiendo la angustia, el abandono y el sufrimiento de Jesús en la cruz. A pesar de la victoria aparente del pecado, la muerte y los enemigos de Jesús, el autor enfatiza repetidamente una frase de esperanza: "Pero el domingo se está acercando". La realidad de la Resurrección (4:01 - 4:44): Michelen explica que ese domingo ya ocurrió hace más de 2000 años. Destaca que la historia no terminó en la tumba; Jesús resucitó, ascendió a los cielos y reina victorioso, habiendo cumplido las profecías sobre su muerte y resurrección. Mensaje de esperanza para el creyente (4:45 - 6:02): El pastor exhorta a los creyentes a vivir con la confianza de que, así como se cumplieron las promesas de la primera venida y resurrección de Cristo, también se cumplirá la promesa de su segunda venida (Maranatha). Finalmente, anima a confiar en que, aunque en el mundo tengamos aflicción, Jesús ha vencido al mundo y nuestra gloria futura no es comparable con las aflicciones presentes.Conviértete en un supporter de este podcast: https://www.spreaker.com/podcast/musica-cristiana--4958188/support.

Katie Schmoeckel is an associate professor in Maranatha's Department of Humanities. An alumna who completed both undergraduate and graduate work at Maranatha, she worked as a historical guide and taught high school history for twelve years before joining the faculty full-time. She enjoys traveling to historic sites and preparing food for the bus ministry children in the Raven Ministry at her church.

Dr. David Handyside, retired dean of Maranatha's School of Education, previously taught in both Christian and public schools and served as a school administrator. At Maranatha, he directed student teachers before becoming dean. He has faithfully served in his local church as a Sunday school teacher and deacon. In retirement, he serves on the Watertown School Board. He and his wife, Margaret, have been married 55 years, have two children ,and five granddaughters.

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Dear Church Greetings to you all!If you'd prefer, you can watch the video version of this podcast here.The brokenness of the carnal recruitment processes of the world is reflected in the recruitment processes (and adverts) of the Church.What do we include in our person specification for a church leader?We include at least these 14 points in our personal specification for a church leader:1. A man who is able to describe personal cost associated with their stand for the Gospel;2. A man who is able to describe personal repentance and specific examplesof their change of mind recently;3. A man who is able to describe relationships as well as estrangements;4. A man who is able to describe their urgent burden for the lost;5. A man who is NOT popular with everyone;6. A man who even has enemies;7. A man who has been ostracised;8. A man whose stand for doctrinal clarity has been personally costly;9. A man who can describe turning down an opportunity to alleviate pain,ultimately declining out of conviction;10. A man who is calling the Church to repentance as a Body and not onlyindividual members;11. A man who is willing to relocate, to be disrupted, including family/children/job;12.  A man whose testimony is radically different post-2020 cf. pre-2020;13. A man who sings/praises God every day;14. A man who weeps for the state the Church and the glory of His Name.If you would like to help us to begin a new house church, please see here.