Podcasts about Methodism

We continued our exploration of the Holy Spirit by examining a vital truth: Jesus operated not merely as God, but as a Spirit-filled human being. This distinction transforms everything because it means Jesus becomes our model, not just our object of admiration.When Jesus read from Isaiah 61 in Luke 4, declaring "The Spirit of the Lord is on me," he revealed his mission statement. Theologians call this kenosis: Jesus voluntarily set aside the independent use of his divine attributes. He didn't stop being God, but he chose to live as a human in complete dependence on the Father, empowered by the Holy Spirit. This is why he could promise in John 14:12 that we would do the works he did and even greater things.The book of Acts proves this promise. Peter, John, and Philip (a table server!) all performed the same miracles Jesus did through the same Spirit's power. The early Moravian community demonstrated this reality in the 1700s when 300 people committed to 100 years of continuous prayer. Their intimacy with God produced extraordinary power and sent over 100 missionaries worldwide, influencing movements like Methodism and modern missions.We explored three pathways to experiencing this power: growing in intimacy with God through consistent prayer and worship, pursuing holiness by dealing with sin and keeping short accounts, and taking risks in faith by stepping out when prompted. The parable of the talents reminds us that God commends those who risk, not those who play it safe. The same Spirit who empowered Jesus is available to us today.

Elaine Heath is the abbess of Spring Forest, a new monastic community in Hillsborough, North Carolina. Spring Forest centers around communal prayer and meals, a vibrant farm, refugee support, and other ministries you can read about here. You can learn more about Elaine's work as an author and speaker on her website, or in articles like this one from the Center for Action and Contemplation.Many thanks to Elaine and her husband Randall for welcoming Ron and I and our audio producer, Colin, to the farm last June. Besides relishing the good company of our hosts, we enjoyed harvesting cabbage, feasting and praying with the Sunday evening group, walking through the woods, and petting some good-natured goats.Dr. Elaine HeathOn the farm.Someone had to help harvest the cabbage, so Ron and Colin and I pitched in.Elaine, husband Randall, and I in their lovely home.TRANSCRIPTElaine Heath If you are nurtured by traditional church—or let's say, conventional church—keep doing it, but also realize that for other people that's not nurturing. It feels dry and lifeless, and it's clear the Spirit is doing something new. So instead of insisting everybody stop doing the new thing, and everybody has to come and do the conventional thing, you can be conventional in your worship and bless and make space for others so that we have a plethora of experiments going on.Debra Rienstra Welcome to the Refugia Podcast. I'm your host, Professor Debra Rienstra. Refugia are habitats in nature where life endures in times of crisis. We're exploring the concept of refugia as a metaphor, discovering how people of faith can become people of refugia: nurturing life-giving spaces in the earth, in our human cultural systems, and in our spiritual communities, even in this time of severe disturbance. This season, we're paying special attention to churches and Christian communities who have figured out how to address the climate crisis together as an essential aspect of their discipleship.Today, I'm excited to introduce you to Dr. Elaine Heath. Elaine is founder and abbess of Spring Forest, a new monastic community centered on a 23-acre forest and farm property near Hillsboro, North Carolina. The farm supplies a CSA and supports food security for refugees and serves as the setting for outdoor programs for kids, cooking classes, potlucks, forest walks and more. But the Spring Forest community is a dispersed network of people who move in and out of the farm space in a variety of ways. They live on the farm for a time, they visit often to volunteer, or they simply join the community online for daily prayer. We got to visit the farm last spring, and I can tell you that Elaine's long experience with new monasticism, trauma-informed care, and contemplative practice make her an ideal curator of refugia space. The vibe on the farm is peaceful, orderly, and full of life. It's a place of holy experimentation in new ways to form Christian community and reconnect with the land. Let's get to it.Debra Rienstra Elaine, thank you for talking with me today. It's really great to be with you.Elaine Heath Yeah, I'm glad to be with you too.Debra Rienstra So you served in traditional parish ministry and in religious academia for many years, and then in 2018 you retired from that work to found Spring Forest. Why a farm and a new monastic community? What inspired and influenced this particular expression of faith?Elaine Heath I've always loved farms and forests. But actually, my dream to do this started about 25 years ago, and my husband and I bought a 23 acre property in North Central Ohio, right when I was right out of my PhD program and I got my first academic job at my alma mater, which is Ashland Theological Seminary. So I went there to direct the Doctor of Ministry program, and we bought this beautiful property. It had a little house that looked like the ranger station, and it had a stream and a big labyrinth cut in the field, and it had beautiful soil to grow, you know, for market gardening. And what we planned to do was gradually develop retreat ministries there. My husband was going to build some hermitages up in the woods, because I did a lot of spiritual direction with pastors who were burned out and traumatized, and we felt like that, you know, as I got older and phased out of academia, that would be something we could do together.So we were there for a couple years, and then I was recruited to go to Perkins School of Theology at Southern Methodist University. And we were very sad to leave our property behind, but we were clear that we were being called to Texas. So we bought a home in the city in a sort of mixed income, racially diverse neighborhood in Garland, and it was a big house with a nice yard, and soon after starting to teach evangelism—which, I kind of created my own path for how to teach evangelism, because I don't believe in selling Jesus or any of those kinds of colonizing things. So I was teaching about living a contemplative life and practicing social and environmental justice and being good news in the world, and being good neighbors to all our neighbors, and thinking of our neighbors as us and not them. And I had them reading Shane Claiborne and the people writing with the emerging church movement at the time, and pretty soon, I had students in my class coming to my office every week. It was a different student, but the same tears and the same kind of narrative: “Dr. Heath, I think I'm going to have to leave the church to answer my call. Tell me what I should do.” And it was because they were being called to do innovative, new monastic ministry, missional, new monastic kinds of things. But our denomination in particular didn't quite get it, even though early Methodism was very much like that.So I realized fairly quickly that this was God calling me through these students to focus my research and writing and my teaching in the area of emergence. Emergence theory, what's happening in the world. How do these currents of emergence intersect with what's happening politically and environmentally, and what's happening, you know, in the economy and with the church. So pretty soon, I don't know, it wasn't very long, I felt God was calling me to gather students and start some experiments outside, out in the city. And so I had a prayer partner, and we were praying for a house to come available, so that we could start a new monastic house. And she came to me one day and she said, “I saw the house coming. It'll be here soon.” And I said, “Okay.” I had no money for a house. You know, kind of a lowly professor, didn't make that much. And within two weeks, one of our neighbors came to me, who didn't really know me well at all, and said, “Hey, my mom has a rental property. It's been in our family for a long time, and we wondered if you might have some students that would like to live there. We won't even charge rent, just pay their utilities and not have drug parties or whatnot.” And I said, “No, that's unlikely,” you know. So I said, you know, I could throw the phone down and ran down to get in her car and go over to this house with her. And we were driving over, and she says, “You know, it's not the best neighborhood.” I said, “Perfect!” But we got there, and it was a really great little three bedroom house in a predominantly Latina neighborhood, and that was our first new monastic house. So I asked three of the students who'd been crying in my office, “Would you be willing to break your leases wherever you live and come and live here for a year?” And I can assign a spiritual director to work with you, and I can write a curriculum for an independent study on the theory and practice of new monasticism. And we can develop a Rule of Life based on our United Methodist membership vows. And they all immediately said yes, and so that's how we got started with our first house.Elaine Heath And then right around the same time, I started a missional house church that was quickly relocated into the neighborhood where most of the refugees are resettled in Dallas, because one of my students brought six Congolese men to our little house church worship, and that that was the beginning of realizing we were called to work with refugees.Debra Rienstra Oh, I see.Elaine Heath So that all got started around 2008. And by 2009, there was a student who came to Perkins who had been a commercial real estate banker on Wall Street. And he came to Perkins as a student. He was an older man. And we were going on my very first pilgrimage to Iona, Northumbria, and Lindisfarne, and Michael Hahn was with us too. He and I team-taught this class, so it was my first one. But it turned out that Larry Duggins, the student, had come to seminary because he really wanted to be equipped to help young adults who were feeling disillusioned with the church but wanted to be out in the world doing good work. And he started describing what he was called to, and I'm like, “Well, that's what I'm doing with these students.” So we joined forces and created a nonprofit called Missional Wisdom Foundation, and within three years, we had a network of eight new monastic communities across the metroplex. They were all anchored at local churches. Some of them were parsonages that weren't being used. And we wove into the expectations and sort of the lifestyle of those houses, urban agriculture.Debra Rienstra Oh, I was waiting for the farm to come back into it. Yeah, because I'm seeing these threads of experimentation and monasticism and place. We're sitting here today on your current farm land. So it's really interesting to hear all these threads being developed early on in an urban context.Elaine Heath Yes, it was quite something. These houses were all in different social contexts. There was one house, the Bonhoeffer house, that was in East Dallas, in a neighborhood that was not only mixed income and racially diverse, but also used to be where the mayor lived. And now there are people who are unhoused living there, and there are also people with nice houses living there. So it was a very interesting neighborhood. So that house, we learned quickly that you needed to take a year to get to know the neighborhood before you try to figure out how you're going to support whatever justice work needs to happen in the neighborhood. But that house got really close with the unhoused community and did a lot of good ministry with the guys and a few women. Then there was one for undocumented workers, the Romero House, and just different social contexts. But all of them had a backyard garden or, you know, some type of growing food kind of thing. And I used to take students to this farm that was an urban farm in DeSoto, which is just south of Dallas, where it was quite small, but these were former missionaries, the type that have crusades and show the Jesus film and everything in sort of poor countries. And then they had an awakening that happened, and they realized they were being called to help people in orphanages learn how to grow their own food in a sustainable way and raise the living standard for the whole village. So they had this little farm, and I would take students there every semester to experience the conversion of thought that this couple had over what mission is, and to experience the beauty and joy of tilapia that provide food for the lettuce, that provide for the bees, you know. So this closed system. So that also affected my imagination about what I really wanted to do in the future.And so gradually, the years—we were there for 11 years, and we lived in community the whole time that we were there. By the time we came here for me to work at Duke, we had a very clear picture of what we wanted to do here. And so we looked for the property back when we had to sell that first farm, when we were so sad about selling it, I had an experience in prayer where I sensed God was saying to me, “Don't give up on this dream. It's sacred, and it will happen in the future on a better piece of property, at a better time in your life for this.” And so when it was time to move here, I said to Randall, “This is the time. Let's look for that property.” So that's how we landed here.Friendly, very contented dairy goats, hanging out in the afternoon.Debra Rienstra Yeah. When talking about your students, you mentioned yesterday that you like to “ruin them for fake church.” So what do you mean by fake church, and how exactly do you ruin them for it?Elaine Heath Well, you know, church is really the people and not the building. You all know that. It's the people and we're called to be a very different kind of people who are a healing community, that neighbor well, that give ourselves away, that regard our neighbors—human and non human—as part of us, whether they think they're part of us or not. We have this sort of posture in life. And when I think of how Jesus formed the church, Jesus had this little ragtag group of friends, and they traveled around and did stuff and talked about it, and they got mad at each other and had power struggles and drama and, you know, and then Jesus would process the drama with them. And he would do these outrageous things, you know, breaking sort of cultural taboo to demonstrate: this is what love really looks like. And so we don't get to do much of any of that, sitting in a pew on Sunday morning, facing forward while the people up in the front do things. And so many churches—maybe you've never experienced this, but I certainly have. The pastor's sort of the proxy disciple while people kind of watch and make judgments and decide whether or not they want to keep listening to those sermons.Debra Rienstra Oh yes.Elaine Heath So when you experience Christian life in a community where it's both natural, it's just the way you live in the world, and it's also liturgically rich, and the life is a contemplative life, and it's also a life of deep missional engagement with the world— that other version of church, it's like oatmeal with no flavoring in it. It makes you, I mean, it's about the life together. It's how we live in this world. It's not about sitting somewhere for an hour once a week and staring forward.Debra Rienstra Right. Yeah, so I would, you know, of course, I would describe what you're describing as refugia, being the people of refugia. You know? Not that I'm—we'll come back to traditional worship and traditional forms of faith and religion. But it seems like what you're doing is living into something you say on your website that we are in the midst of a new reformation in the church, and I certainly sense that too. I think the evidence is all around us, and the research bears out that we've reached this inflection point, and it's a painful inflection point that a lot of people think of as decline, because living through it feels confusing and bewildering and dark and full of loss. So what is your sense of when we are, in this point in history, in particular, for those of us who've been part of church communities, where are we finding ourselves? Why is it so confusing?Elaine Heath I really believe we're in a dark night of the soul as the church in the West and perhaps places in the East too. I know we've exported a capitalist version of church all over the world, sadly. But I believe we're in a dark night of the soul, you know, classically understood, where it's spirit-breathed. It's not that the devil is doing something to us. It's spirit-breathed to detach us from our sort of corporate ego that thinks we get to show up and boss the world around and act like we own the joint.Debra Rienstra We call that church of empire.Elaine Heath Yeah. And so I think that's what's happening. And when, you know, if you study the literature, if you work in spiritual direction, and you're looking at what happens with the dark night of the soul. That's a real dark night, not a clinical depression or something like that, but an actual dark night. You have to go through it. You can't bypass it. You can't work your way out of it. You can't talk your way out of it. And what happens is you find yourself increasingly hungry for simplicity, for a simple but clear experience of God, because it's like God's disappeared. There's a deep loneliness, even a sort of cold hell, to being in a dark night of the soul. And so there's a restlessness, there's a longing for actual experience of God. There's a feeling of futility. Things that used to work don't work anymore. So you know the threefold path? The purgation, illumination and union is one way that we've learned to think about what happens. The purgation part is— we're there.Debra Rienstra We're being purgated.Elaine Heath We're being purgated, yeah. And at the same time that we're having these flashes of intuitive knowing, this sort of illumination is coming. “Oh, let's pay attention to the saints and mystics who lived through things like this. What gave them life? What helped them to keep showing up and being faithful?” And we're having moments of union too, when we feel like, “Oh, discipleship means I make sure that the trees are cared for and not just people. Oh, all living things are interconnected. Quantum physics is teaching us a spiritual truth we should have known already.” So the three parts of that contemplative path are happening simultaneously. But I think what feels most forward to a lot of people is the purgation piece where you're like, “Oh, things are just dropping away. Numbers are dropping. Things that used to work don't work. What's going to happen now?” Sort of a sense of chaos, confusion. Tohu va bohu, yeah.Debra Rienstra Yeah, do you want me to explain what that is?Elaine Heath Yeah, chaos and confusion. From the beginning of time.Debra Rienstra It's the realm out of which creation is formed. So the idea that the spirit is drawing us into this dark night is actually really reassuring. We are where we're supposed to be. And even though it feels confusing and painful, there are these moments of wisdom—that's so reassuring. In fact, one of the things you write: the new reformation is all about the emergence. So this emergence is happening of a generous, hospitable, equitable form of Christianity that heals the wounds of the world. What is your vision about what the church needs to release and hold and create right now?Elaine Heath We need to release everything that even slightly has a hint of empire, that we have thought of as what it means to be the church, because that completely reverts what church is supposed to be about. So giving up empire, we need to take up the great kenotic hymn of Philippians two and actually live it.Debra Rienstra The self emptying hymn.Elaine Heath The self emptying. And it's not—I know that that can be problematic when we're thinking of women or, you know, groups that have been forced to empty themselves in an exploited way. But that's not really what that's all about. It's about showing up to God, paying attention, seeing what God's invitation is, then cooperating with that and just releasing the outcome. That's what that's about, and really finding out, what am I in this world for? What are we in this world for? And being about that and not about something else.Debra Rienstra Yeah, it's hard to release the ways that we have done things. Well, you have a congregation, you have a pastor, you have a sanctuary, you have programs, you want the kids to come, you need tithes, all of those systems. And actually, what you're doing here at Spring Forest—let's talk about that. What you're doing here at Spring Forest doesn't have any of that. Sunday services. There's no church building. You have barn buildings, you have farm buildings. No Sunday school, no adult ed, no choirs, organs, praise bands, any of that stuff, right? Do you think of Spring Forest as a new model for church? Perhaps one among many?Elaine Heath It's one among many. We're definitely shaped by traditional monasticism. We're shaped by early Methodism. We're influenced by the Catholic Worker Movement, and definitely Bonhoeffer's work and a number of others: the Clarence Jordan and Koinonia farms. And so we're influenced by all of those. We do have music sometimes at Forest Feast, if we have someone that can lead it, and, you know, do a good job. But the backbone of our worship life is morning and evening prayer. And that is so wonderful. You were here last night for Forest Feast, and we use the same structure we use for morning and evening prayer, and we have a group of about six people who are writing the liturgies for us, who have been writing for a year and a half now.Debra Rienstra Who are those people?Elaine Heath Well, there's Steve Taylor is our lay leader, and his wife, Cheryl, and then there's Donna Patterson, who's—none of them were here last night. They all had to go somewhere. But some of them are lay people. Some of them are clergy.Debra Rienstra And they don't live here?Elaine Heath No, they live— well, some of the people that write live far away, and they're in our digital community. But, yeah, Steve and Cheryl live in Lumberton, which is, you know, almost two hours away. But they're beautiful. I mean, if you go online and look at some of the last month, look at the prayers and see the—they're just truly beautiful, and they reflect our spirituality of our community.Debra Rienstra Yeah. So the community, it seems to me, you have had people living on the farm itself, but your community, like the Iona community, is both located here on this land, but also dispersed. And so you have that interaction, that conversation between this residential life. So let's try to describe for listeners: there's the farm. You live here with your husband. You have interns from Duke. You have a farm. What do you call Larry?Elaine Heath He's our farm coach.Debra Rienstra Coach, yes, I love that. They have the farm coach who has the farming knowledge that you all sort of follow. You have chefs. They don't live here either, but they come in. So you have a lot of people coming in and out on this farm. And you do regenerative farming. You have programs for kids, you have refugee support, and you can talk about that, trauma informed rest for spiritual leaders. And then a number of other things. The farm produces vegetables and those go to a CSA, and also a lot of it is donated. Why this particular assembly of activities? How does it all fit together? And what are the theological principles beneath each of these endeavors?Elaine Heath The overarching principle is that the Holy Spirit gives gifts to every believer and to every person, let's just be honest. And the job of the pastor, the pastor teacher, is to fan those gifts into flame, to help them have the support they need to use their gifts and that the ministries should be shaped by the gifts of the people, which means you can't use a cookie cutter. And we have numerically a small community, but incredibly high capacity of people. So we have these gifts that they have, and then the ministries are emerging out of those gifts. And it might seem like, why do you have refugee support? And you know, just name anything else we're doing. How does this fit together? The organizing principle—okay, so you have the foundation. These are gifts given by the Spirit. Our ministries are emerging from our gifts. And the organizing sort of a cohesive piece is our rule of life that ties everything together. And so our rule of life is prayer, work, table, neighbor and rest. And that rule of life came about after we lived here for a year, when we first started Spring Forest with—there was another pastor that co-founded it with me, Francis Kinyua, who's from Kenya, and he was my student in Dallas, and did all those other things with me. So we invited him to come. We had to work with three different bishops to kind of make it work. But it worked, you know. Anyway, we just waited for a year to see. We had lots of work to do with getting the farm ready to go and Francis and I went to Church World Service right away to say, “Hey, we have a lot of experience supporting refugees, and we would like to do that here as well.” So we got started with that, but we waited a year and then just articulated, what are the practices that we do that are keeping us grounded here and keeping us right side up. And it was those things, so we named it.Debra Rienstra Okay, you were just doing it, and then you named those things.Elaine Heath Instead of creating sort of an aspirational rule and tried to live into it, we named what was actually working, what was actually grounding us and felt life giving.Debra Rienstra Hi, it's me, Debra. If you are enjoying this podcast episode, go ahead and subscribe on your preferred podcast platform. If you have a minute, leave a review. Good reviews help more listeners discover this podcast. To keep up with all the Refugia news, I invite you to subscribe to the Refugia newsletter on Substack. This is my fortnightly newsletter for people of faith who care about the climate crisis and want to go deeper. Every two weeks, I feature climate news, deeper dives, refugia sightings and much more. Join our community at refugianewsletter.substack.com. For even more goodies, including transcripts and show notes for this podcast, check out my website at debrarienstra.com. D-E-B-R-A-R-I-E-N-S-T-R-A dot com. Thanks so much for listening. We're glad you're part of this community. And now back to the interview.Debra Rienstra You do partner a lot with, you know, “regular church folk.” It's that sort of in-and-out permeable membrane. How do you think about the relationship of what you're doing here, with Spring Forest, with the work of sort of standard congregations, is there like a mutuality? How do you think about that?Elaine Heath It's just like traditional monasticism. You've got a community that have this rule of life they follow. People who are not living in the community can become Oblates to the rule of life and have a special relationship. And usually those people go to church somewhere else. Part of our ethic here is we want to resist competition between churches, so we don't meet on Sundays to do things like programmatically. We usually just rest on Sundays and watch a movie and eat popcorn, you know.Debra Rienstra That's a spiritual practice.Elaine Heath But also, so there's that sort of historic piece, and people from churches come here for retreats. Lead teams come for retreats. People come—pastors, we have a lot of pastors who come here for a retreat. But also we are a mission community, so we're very active with supporting refugees. We're very active with the food programs that we have, and that gives people from a church—lots of churches don't have things like that going on. They don't have the resources for it, or they haven't figured it out. But that way, we can partner with churches and people can come here and they can actually get their hands in the soil, and they can teach somebody to read, and they can see little children learning where food comes from. They can help the chef with her kitchen things, you know. So it's a wonderful way to provide spiritual formation and missional formation to congregations that don't have those resources. And we can do these things together.Debra Rienstra Yeah. And that's that's premised on this being a place, an embodied place, a refugia space that people can come to. Yeah. I think that's a wonderful model. Do you yourself ever feel a sense of loss for “the old ways?” And I'm just thinking of this because at the beginning of your book, God Unbound, which is about Galatians, you write about how Paul challenges the Galatians to let go of their tight grip on the past, and you write about how you, reading that, felt yourself like a little bit of a traditionalist, you know, sort of defending, “But what about the past? What about the old ways?” Which you have loved too, right? So, how would you counsel people who have loved traditional church despite everything, and really do feel this sense of loss and wonder anxiously about what's next?Elaine Heath Yeah, I feel empathy. You know, something was going on in the Middle East at the time. I can't remember exactly the situation. There's always something going on, but it had to do with people's culture being wiped out and being told that what they believed didn't count and wasn't right and everything. And I was feeling such grief for them, and then all of a sudden, you know, I'm in Galatians, and think, “Well, that's how those people felt.” And even myself, there are things in my own daily practice that are—they're precious to me. My way of praying in the morning, the facing into the forest, you know, and things like that, that are rituals for me. And thinking, you know, if somebody told me “that doesn't matter,” how hard that would be. So I think in the spiritual journey, we come to the place, if we keep maturing, where we realize, in Merton's words, that so often we think it's the finger pointing to the moon, we think the finger is the moon. And it's that way about rituals and all sorts of things that we do, and we get to a place where we realize that intellectually and even spiritually, in an emotional way. But you can't force people to get to that point. This is something that happens as we grow and mature as life goes by. So what I have said to many people is, “If you are nurtured by traditional church, or, let's say, conventional church,”—because which traditional church are we talking about? One, right here, middle class, white, are we talking about Brazil? —”So if that nurtures you, keep doing it. But also realize that for other people, that's not nurturing. It feels dry and lifeless, and it's clear the Spirit is doing something new.” So instead of insisting everybody stop doing the new thing, and everybody has to come and do the conventional thing, you can be conventional in your worship and bless and make space for others so that we have a plethora of experiments going on. Because we're in a time of great emergence, as Phyllis Tickle wrote, and we need lots of experiments.Debra Rienstra Yeah. I appreciated what you wrote about trial and error. It's a time of trial and error, and it's okay to try things and have them not work. And that fits the refugia model too, really, really well. I mean, refugia don't always work. They just sometimes fail. Let's talk about a couple of key metaphors that I've noticed in your writings and in the website for Spring Forest too. One is that metaphor of the mycelial network, so the underground fungus that connects the creatures, the beings, the plants, the trees of the forest. I think is a wonderful metaphor too, for the way that faith and climate people, people who are worried about the climate crisis, and also people of faith—it's a great metaphor for how they're finding each other and connecting and building this sort of cultural and spiritual soil where the seeds of the future can grow. How is that metaphor meaningful for you here at Spring Forest?Elaine Heath Well, it means a lot in terms of the first of all, the diversity of expressions of ministry that are even here on the property, but also, especially in our dispersed community, through following the rule of life together, which—we are a practice-based community, rather than a dogma-based community. So as people are practicing those practices where they live and work and play, then they are forming community in a very specific, contextual way where they are. I think of Steve and Cheryl again, the friends I mentioned earlier. He's our lay leader. They live in a, I think a working class neighborhood in Lumberton, which is the land of the Lumbee here in North Carolina. And they have developed a wonderful, just neighborhood ministry there with—and they've been able, through potluck dinners and front yard barbecues and remembering people's birthdays and things like this, they've developed this friendship network in the neighborhood with people that are on complete opposite sides, politically, racially, and this is in the South, where you've got all sorts of issues. And they've taken the sort of ethic of Spring Forest here, but it's caused a mushroom to bloom there that looks really different from here. They don't have a farm, they don't have a forest, they've got this neighborhood. But the neighboring, the praying, the tabling, resting, all of those things are part of how they live there. And so it's fruiting there. And it's the same in other places in the world where we have people that live there.Debra Rienstra It's a good example, too, of how eating together is sacramental, both here and in these other networks that are connected to you. The Garden of Eden and the vision of the New Earth in Revelation are both important to you, that that whole long scriptural arc begin in a garden, end in a garden city, and then the Tree of Life is also your symbol, your logo. So how would you situate our work today as people of faith in that long arc of history, from the garden to the Garden City, and how does the Tree of Life fit into that for you?Elaine Heath There's a way in which the whole story is happening simultaneously. Does that make sense?Debra Rienstra Yeah.Elaine Heath It's all happening beyond time, sort of simultaneously. So sometimes we're living in the garden and we've been deceived, and now we have to figure out what to do, and sometimes we're rebuilding the wall, and sometimes we're on our way to Bethlehem, and sometimes we're in the garden of the new creation. And we can see it, and we're living that truth even while there's still the wall being built. There's a simultaneity to it all. But for me, I think especially of the theology of Julian of Norwich. That's why we have her icon here. There's this vision of love making all things new, that God, Christ, the risen Christ, says in Revelation 21:5, “Behold, I make all things new.” All things, not just a handful of people who get the right doctrine, not just—no, all things: horses and amoeba and all things are being made new in mysterious ways that we can't completely know.Debra Rienstra And that's Colossians one and Romans eight as well.Elaine Heath It's this thread that comes through scripture, and we get to participate in that, even while we don't see all the things completely made new, we get to be part of that. And to me, that's what it means to follow Christ. That's what it means to be a disciple. And to be the love of God enfleshed in this world is to keep participating in the making of all things new. This is why healing has such a central role in my theological vision and my practice, is it's making all things new.Debra Rienstra Healing land, healing people, healing communities.Elaine Heath Yeah, yeah. Healing theology. Theology has been so damaged by patriarchy and philosophy and all sorts of things, you know, and racism.Debra Rienstra Colonization. Yeah, so that embodiment is important even theologically, because we're not aiming for some abstract doctrinal perfection. We're not aiming to become disembodied creatures. We're aiming for this embodied redemption. And so working on the farm, healing, you know, getting muddy, walking through forests, harvesting veg, and you're able to invite people into that embodiment. Little kids doing yoga, I think that's wonderful. You know, just finding this kind of rest in their own little bodies. Eating—one of the most embodied and kinship-with-creation things we do, right? Taking it inside ourselves. And that, I think, is condensed in ritual. So I know that you have been playfully experimenting with rituals. I was able to be a part of the Forest Feast last night with my husband Ron and our friend Colin. And it was this beautifully curated event where we shared table together and then went through this prayer sequence that you described, and it was beautifully participative. I noticed you do a blessing of the animals too on the farm. So good thing these are blessed chickens and blessed dairy goats, blessed dogs and cats. What other sort of liturgical shenanigans have you tried to help people live into this embodied faith practice?Elaine Heath We do so many things. It's so much fun. It's never boring. It's never boring. We have a ritual in the fall, in late November, where we tuck the farm in and put it to bed for the winter, and we have the children come, we get some compost. You know, we've cleared out the beds, and they're gonna rest now. And so the children put some compost in. And we have a liturgy that we use. We light candles, and we thank Mother Earth for the food, we thank God for the opportunities. And so this is one of the things that we do ritualistically. We also have a spring ritual. It's very Hebrew-Bible like, right? With these seasons and the crops and the things with the liturgical seasons, we also have done a bunch of things. My favorite one so far was for epiphany, and this was two years ago. And so I had the interns from Duke Divinity School do the bulk of the planning. I just gave them a little bit of guidance about the four-fold order of worship and just some things like that. So we had a journey through the forest. It started here. We went on the forest trail. Of course, it was dark outside, and they had gone ahead and set up fairy lights at certain places where we're going to stop. And one of the interns' fiance was a musician, so he had his guitar, and he had one of those things where you can play the harmonica and play the guitar at the same time, but he was our troubadour, and all of us were the Magi. So there's this troop of Magi, and we would stop at each station along the way, and there were prompt questions that we would take five minutes, and people could respond to these questions. There would be a scripture reading, and we respond to the question, we go to the next station. And it was so amazing. People shared from their lives in a very deep way. It surprised me how quickly they went deep. Well, it was dark, and there were these twinkle lights, and there was the troubadour. Then we finally got up to the Christ child, and we went into the goat barn. And honestly, I get chills every time I even remember this. But the students had set up in the goat barn—and the goats were in the barn. Okay, they were behind a little chain link thing so they didn't step on the icons and everything. But they had set up an altar at the base of the feeding trough with a big icon of Mary with the Christ Child, candles, and some other things there. There were different icons and some fairy lights. And we went in there, and we all crowded in and began to sing. We sang “This Little Light of Mine,” we sang some Christmas carols, and finished the story. And then we came back to the house and had some snacks and talked about what kind of wisdom was given to us since we were Magi. We were going to be people seeking wisdom and seeking—it was the most beautiful thing. And we've done lots of things like that. We see the land here is a primary text to learn from and to listen to and to observe, not as a metaphor, but as, it's actually a conversation partner. So we do things like that.Debra Rienstra That playfulness is so exciting to me, this sense of using our tradition, using our scriptures, using the skills that we've honed as people of faith over generations, singing together, praying together, but experimenting with those things in new contexts and new ways, in new forms of embodiment that are just faithful and yet playful. And so, as you say, people go deep because they're sort of jarred out of their habitual ways, and that can be such a great formational moment and bonding moment too, and it's very memorable. We remember that in ways—you know, you had such joy on your face as you're describing that. What would you say as you look back over the last, well, let's see, it's been almost eight years? Seven, eight years here at this location. What would you say has given you the most anguish and what has given you the most joy?Elaine Heath Oh, anguish. Which story should I tell?Debra Rienstra Yeah, I don't want to make it sound like it's all been beautiful and romantic and perfect.Elaine Heath Whenever you have community, you have drama. Well, you know, at your typical church, you're gonna have drama sometimes. But what we've found a few times, and it's pretty predictable. This happens in traditional monasteries too, which is why they have novitiate periods that are sometimes quite lengthy and sort of staggered, like you put your toe in the water. People of very high capacity who are deeply grounded spiritually and have a real vision for the gospel, are attracted to community life like this. People who are really hurt, who've had a lot of brokenness, especially from religious institutions or abusive situations, trauma that that is unresolved, that has a lot of unhealed wounds, are also attracted to places like this, often with a sort of utopian hope, because of, you know, life's deficits.Debra Rienstra And they feel that this is a place of healing, and they're right about that.Elaine Heath They're right about it. And so what actually happens is sometimes with the person, the second category of person, will come and join in and just be so full of gladness, because, “Oh, these, these are real people, like they're really doing things in the world. This is what I've longed for.” But then, as relationships form, and we're doing life together, and we all bump up against each other at times, the unhealed wounds fester. And the way I see it is, God's bringing them to a place where, if they'll just do their inner work now, now that it's clear what's the next step—if they'll take the next step, whether it's get some therapy, stay on your meds, get some support for your addiction recovery, whatever the things are—if you'll take the next step, then this is a very supportive community that can help you. It's a village that can be around you and you will heal here in the context of this village. But sometimes people are not willing or not able, or it's not time in their own sense of what they can do, and so then they'll leave. Sometimes when people leave, this happens in traditional churches, for whatever reason, this is a common sort of psychological reaction, they'll create some sort of chaotic drama to be the excuse for leaving, rather than have to face the fact that it was time for me to take the next step, and I was too scared. Because that takes a lot of self awareness, you know, to come to realizations about things like that. So I know from talking to people, from, you know, friends that are in traditional monasteries and convents that this is a common thing that happens there. So it happens here sometimes, and it's never easy. It's always painful and always challenging, you know, but with God's help, we get through it. And so that's the anguish, when those kinds of things happen. We've had a time or two where, over the last 20 years, really, where a person would come in, usually a young adult who's very idealistic, and they're like, “This isn't a new monastic community. You're not forcing people to pray three times a day!” You know, whatever the thing is that they have in their head that is supposed to be, because we're pretty gracious, you know.Debra Rienstra You don't get up at three in the morning.Elaine Heath Yeah, that's not us. We can't do that because, especially if you've got families with children and, you know, you've got to get up and go to work in the morning. So sometimes there will be somebody that figures they know more than everybody else in the room, and they want to take over and run the joint. You know, that's not going to happen. So then that sometimes creates some anguish. What about the joy? The joy is—and there's so much to give me joy. I really, really love seeing people come alive, like I really love seeing people who have, especially people who have been harmed by religion, because of their identity or because of anything, and they find deep spiritual friendship. They find how to connect, in Buechner's words, their deep passion with the world's great need, and start a new thing. And it gives them so much joy. And it's actually helping people. It's helping the world. And just sort of fanning that flame, that gives me a lot of joy. I have so much joy being in touch with the land and the animals. I just really experience them directly mediating God to me. I feel the divine life in them, and I feel, I guess I get a lot of dopamine hits when I'm out there harvesting and when I'm, you know, brushing the goats and talking to the chickens and whatnot.Debra Rienstra They are blessed chickens!Elaine Heath They are blessed chickens.Debra Rienstra What advice would you give to church people who, even though they love their church and their community, recognize that something needs to change, but they don't know where to start? What advice would you give?Elaine Heath To start in their own home, if at all possible, start in their own neighborhood. Start having neighbors over for dinner. Do not tell them we're going to have a Bible study now, because that's—it's not to have a Bible study. It's to form friendships with our neighbors. Start neighboring well. Figure out who lives on my street. Who lives across the street? Invite them for dinner. Have neighborhood potlucks. We did this in Texas, right after we moved there, I think they're still going. We'd have 50 people in our house sometimes. But just invite the neighbors for dinner. Have a potluck. Get to know them. Remember their birthdays, go to their kids' graduation. When you find out their mother died, go to the funeral. It's so simple. It's just such basic neighboring. That's where to start. It's not a church program. It's not making you stop going to church somewhere, to go to church over here. What you're actually doing is living church in your own neighborhood. Start doing that.Debra Rienstra Elaine, it's been such a pleasure to be here on the farm with you and to talk with you, get to know you a little bit. Thank you for what you do, and thank you for spending some time with me today.Elaine Heath It's been a joy. Thank you for the interview.Debra Rienstra Thanks for joining us for show notes and full transcripts, please visit debrarienstra.com and click on the Refugia Podcast tab. This season of the Refugia Podcast is produced with generous funding from the Calvin Institute of Christian Worship. Colin Hoogerwerf is our awesome audio producer. Thanks to Ron Rienstra for content consultation as well as technical and travel support. Till next time, be well. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit refugianewsletter.substack.com

What should faithful living look like for today’s Christian? That’s what First UMC of San Diego pastors Revs. Hannah Ka and Brittany Juliette Hanlin discuss in this episode of Perspectives FUMCSD Pastors Podcast. The digital Bible study is part of an ongoing conversation of the pastors as they answer the question “What We Really Mean When We Talk About…” from their progressive theological lens. Drawing from John 13:34-35 and the theological practices of the father of Methodism – John Wesley – the two females argue that it’s not enough to simply show up at church each week. As Christians, we need to apply Sunday learnings to our everyday living in how we show up in our relationship with God and those around us. But is it really as simple as that sounds? Be sure to watch or listen to find out. Then continue the conversation with others through our in-person Convergence group or by joining our online community at patreon.com/fumcsd. Here are the discussion questions for this episode: How has Jesus loved you? How does that love influence the way you love others? Why does Jesus say love is the thing that proves we’re his followers? Can you really have a private faith without it showing up in how you treat people? Our Patreon community is open to all – no matter where you align in your spiritual beliefs. It’s free to join and connect over the weekly episode questions. There is also an optional paid membership that unlocks additional content. Check it out at https://www.patreon.com/fumcsd!

What should faithful living look like for today’s Christian? That’s what First UMC of San Diego pastors Revs. Hannah Ka and Brittany Juliette Hanlin discuss in this episode of Perspectives FUMCSD Pastors Podcast. The digital Bible study is part of an ongoing conversation of the pastors as they answer the question “What We Really Mean When We Talk About…” from their progressive theological lens. Drawing from John 13:34-35 and the theological practices of the father of Methodism – John Wesley – the two females argue that it’s not enough to simply show up at church each week. As Christians, we need to apply Sunday learnings to our everyday living in how we show up in our relationship with God and those around us. But is it really as simple as that sounds? Be sure to watch or listen to find out. Then continue the conversation with others through our in-person Convergence group or by joining our online community at patreon.com/fumcsd. Here are the discussion questions for this episode: How has Jesus loved you? How does that love influence the way you love others? Why does Jesus say love is the thing that proves we’re his followers? Can you really have a private faith without it showing up in how you treat people? Our Patreon community is open to all – no matter where you align in your spiritual beliefs. It’s free to join and connect over the weekly episode questions. There is also an optional paid membership that unlocks additional content. Check it out at https://www.patreon.com/fumcsd!

••• The Secret of Grace, Segment-2 of 2, Ep 400b . ••• Bible Study Verses: Ephesians 4:7-15, Hebrews 4:16, Daniel 11:32, Hebrews 5:12, Hebrews 10:25, James 1.25 . ••• PART-A's VERSES: 2 Peter 3:1-18, Romans 6:1-2, Romans 3.23, 1 Corinthians 1.10 . ••• “Bear up the hands that hang down, by faith and prayer; support the tottering knees. Have you any days of fasting and prayer? Storm the throne of grace and persevere therein, and mercy will come down" John Wesley 1703-1791 † ••• “But unto every one of us is given grace according to the measure of the gift of Christ", Ephesians 4:7, KJV . ••• What are the 3-reasons why is it necessary for the believers to grow in grace? ••• What are the 4-benefits of growing in grace? STOPPED AT t16••• What are the 5-life actions to growing in grace?••• Are you going to ask your small group to pray that you will be more intentional about growing in grace of God through the power of Holy Spirit? ••• PART-A BIBLE STUDY QUESTIONS: What are at least 3-aspects of growing in grace? ••• How should the knowledge of the death, resurrection and return of the Lord Jesus Christ affect the way we live our lives?••• Pastor Otuno expounds on this and much more on the exciting journey of Fresh Encounter Radio Podcast originally aired on October 25, 2025 on WNQM, Nashville Quality Ministries and WWCR World Wide Christian Radio broadcast to all 7-continents on this big beautiful blue marble, earth, floating through space. Please be prayerful before studying The Word of God so that you will receive the most inspiration possible. ••• This Discipleship Teaching Podcast is brought to you by Christian Leadership International and all the beloved of God who believe in its mission through prayer and support. Thank you . ••• Broadcaster's Website - https://www.lifelonganointing.com/ . ••• Exceeding Thanks to Universe Creator Christ Jesus AND photo by Stacey Franco, https://www.instagram.com/staceyfranc0/, on unsplash, Art Direction by gil on his mac with free mac layout software . ••• Study Guides at - https://shows.acast.com/fresh-encounter-radio-podcast/episodes . ••• SHARING LINK: https://shows.acast.com/fresh-encounter-radio-podcast/250927-the-secret-behind-the-believers-dominion-p8-s2-ep400b . ••• † http://christian-quotes.ochristian.com/John-Wesley-Quotes/ . John Wesley was an Anglican cleric and Christian theologian. Wesley is largely credited, along with his brother Charles Wesley, with founding the Methodist movement which began when he took to open-air preaching in a similar manner to George Whitefield. In contrast to George Whitefield's Calvinism (which later led to the forming of the Calvinistic Methodists), Wesley embraced Arminianism. Methodism in both forms was a highly successful evangelical movement in the United Kingdom, which encouraged people to experience Christ personally. Wesley believed that this doctrine should be constantly preached, especially among the people called Methodists. In fact, he contended that the purpose of the Methodist movement was to "spread scriptural holiness across England." Throughout his life, Wesley remained within the Church of England and insisted that his movement was well within the bounds of the Anglican tradition. His maverick use of church policy put him at odds with many within the Church of England, though toward the end of his life he was widely respected . ••• RESOURCE - https://www.soundcloud.com/thewaytogod/ . ••• RESOURCE - https://www.biblegateway.com/audio/mclean/kjv/john.1%20 .••• FERP250927-Episode#400b GOT250927 Ep400b . ••• The Secret Behind the Believers Dominion, Part-8b: The Secret of Grace, Segment-2 .Support this show http://supporter.acast.com/fresh-encounter-radio-podcast. Hosted on Acast. See acast.com/privacy for more information.

On this week's episode, Peter and Sarah tussle with medical tourism and bloody murder. Peter wants to know what drives an assassin to kill and Sarah is asking why we're allowing our already overrun NHS to become a destination for so called health tourists.Elsewhere, modern Methodism, being heckled by Danny Kruger while he was still a staunch Tory and is it the Union Jack or Union Flag or can it be both? Tune in to find out.On our reading, watch and listening list this week: · Night Falls On The City – Sarah Gainham· The Rage Against God – Peter Hitchens· Critical: Why the NHS is being betrayed and how we can fight for it – Dr Julia Grace PattersonPlease do get in touch, email: alas@mailonline.co.uk, you can leave a comment on Spotify or even send us a voice note on Whatsapp – on 07796 657512, start your message with the word ‘alas'.Presenters: Sarah Vine & Peter HitchensProducer: Philip WildingEditor: Chelsey MooreProduction Manager: Vittoria CecchiniExecutive Producer: Jamie EastA Daily Mail production. Seriously Popular Hosted on Acast. See acast.com/privacy for more information.

Patrick tackles everything from spouses nodding off at Mass to pressing questions about mixed-faith relationships and finding trustworthy news for Catholic classrooms, all with real listener calls and a dash of humor. He doesn’t shy away from controversy either, one caller presses him on whether celebrating violence online should mean losing your job, prompting Patrick to challenge listeners on character, consequences, and genuine Christian witness. What emerges is a fast-moving blend of everyday Catholic struggles and tough conversations, always anchored in faith and real-life experience. Rosy (email) – How can I help my husband from falling asleep at Mass? (00:55) Crella (email) – How do I talk to someone who refuses to renounce Methodism, and even tries to convince me that the Holy Eucharist is not the real blood and body of Jesus Christ, but just a symbol? (06:44) Katie - Do you have any alternatives to CNN10 that can be played in Catholic schools. The teacher plays it in one of my kid's classes. (14:14) Mary Anne (email) – People should not be fired for celebrating the murder of Charlie Kirk. (22:17) Emma - My sister told me she is going to a Protestant service with her friends. Do you have any advice on what I can say to warn her about this? (31:18) Bridget (email) - Patrick, if you needed surgery and the best surgeon is happy about ANYBODY'S death and so is the second-best surgeon and so is the third best......would you take the fourth best? I don't think I would. (37:11) Richard (email) - How might a faithful Catholic respond to this 'religious hero' worship? (40:11) Calvin - Falling asleep during the homily. Sitting more towards the edge of the bench instead of leaning back on the pew has helped me. (47:27) Audio: Scott Jennings – I’m not losing any sleep over the people being fired for celebrating Charlie Kirk’s death (49:10)

Introductory class about Methodism and Benton Methodist Church. Watch this episode on our YouTube channel: https://youtu.be/KY1d_7Avnh4

Paul reminds us to avoid arguments that divide and instead root ourselves in the unshakable foundation of God's truth.

When Jesus was asked about the greatest commandment, he summed up the law and prophets in two calls: Love God with all your heart, soul, and mind — and love your neighbor as yourself. Justice work begins here. In community, we turn love into action — showing up, speaking out, and standing with those in need. #LoveYourNeighbor #LoveHeals #Matthew22 #UVC

One of the most common questions new Christians have is something like, “What is the difference between all the different kinds of churches?” Baptist, Pentecostal, Methodist, Anglican, United Reformed, Catholic… what's the difference? Why do we need all these different denominations?In this video we take a closer look at denominations. We take a brief look at the history of denominations in the church, then look more deeply at Methodism as an example. We finish by thinking about some ways in which we should and shouldn't think about denominations.Understand the Bible is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Get full access to Understand the Bible at utbible.substack.com/subscribe

John Wesley grew the Methodist movement by following a simple format that incorporated field preaching, small accountability groups, empowering leaders and serving his community. In “Calling on Fire: Reclaiming the Method of Methodism,” co-author Rev. Dr. Chris Heckert challenges United Methodists to reclaim Wesley's practices that empowered everyday disciples—not just clergy—to lead, serve, and grow … Continue reading "‘Calling on Fire': Reclaiming Wesley's method to renew the church"

Rev. Pamela Lightsey leads us through Ephesians 2:3–10 in a message titled "The Way of Grace." Discover how God's gift of grace transforms our lives—not because of what we've done, but because of who God is. Come as you are. Experience grace, healing, and community. #UrbanVillageChurch #WayOfGrace #Ephesians2 #LoveHeals

Cain's question—“Am I my brother's keeper?”—still echoes today. John Wesley, founder of Methodism, answered with a resounding yes—especially when confronting the horrors of slavery. He called slavery “the sum of all villainies,” recognizing that to ignore the suffering of others is to deny our shared humanity. In this story, God hears the cry of Abel's blood—just as God hears the cries of the oppressed across time. The call is clear: we are responsible for one another. As Methodists, as Christians, as people of faith—we are our siblings' keepers. We are called to stand against systems that kill, exploit, and discard. #Genesis4 #JohnWesley #FaithAndJustice #AmIMyBrothersKeeper #UMC #LoveHeals #ChurchForJustice #LoveHeals #JohnWesley #UMC

Daily Dose of Hope July 17, 2025   Scripture – Matthew 26:17-46   Prayer:  Almighty Father, You always know what is best for us.  Thank you for that.  We are sorry for the ways that we resist.  Help us to want what you want for us.  Help us to want to be patient, to want to be kind, to want to be obedient.  Conform our will, Lord,  In Your Name, Amen.   Welcome back to the Daily Dose of Hope, a deep dive into the Gospels and Acts.  Today, we are looking at part two of three parts in Matthew 26.  This is a chapter with lots of substance!   Today's passage includes what we would describe as “The Lord's Supper.”  These are many of the words we say when we share Holy Communion together as a church.   Let's dig into this text.  Jesus has prepared for the disciples to celebrate Passover together.  All the necessary arrangements have been made.  The fact that Jesus is celebrating with his disciples and not his biological family is significant.  It shows his solidarity with these men.    But Jesus knows the solidarity won't last forever.  He prepares this group for one of them to betray him.  None of them believe that they would actually do it.  “You don't mean me, do you?” they all ask, even Judas.  I wonder what Judas is thinking at that moment.  We know he has already betrayed Jesus.  He is a liar and a backstabber and he must have convinced himself that it was the right thing to do.  How often do we convince ourselves that sin is okay, that it is justified?    Passover, or the Festival of Unleavened Bread, is one of the most important Jewish celebrations.  It celebrates the Hebrew victory over Egyptian tyranny.  The Jews were freed from slavery under Pharoah.  At the time, there would have been the additional sub-text of deliverance from Roman oppression as well.    Jesus takes the Passover meal and redefines it for his followers.  Jesus takes the bread and identifies it as his body.  Obviously, it wasn't his literal body, as Jesus was speaker of the statement.  But it represents something very substantial.  Jesus is about to be crucified by the Romans, at the hands of the Jewish leaders.  In doing so, he will be the final sacrifice for sin for all time.    He then takes the cup and declares that the wine is His blood of the new covenant, poured out for the forgiveness sins of the world.  Jesus is ushering in the New Covenant.  He is the New Covenant.  The Old Covenant is being fulfilled by Jesus' life, death, and resurrection.  Can you imagine how confused the disciples are when he says this?  This isn't the typical liturgy of the Passover.  What is Jesus saying about his body and blood?  Remember, while Jesus has warned them of his upcoming death, they still don't quite believe it or understand it.    Let's talk about Holy Communion for just a moment.  In the Lord's Supper, the faith community, current day followers, come together to experience the grace of Jesus Christ on a regular basis.  There are some traditions that read the words in Matthew 26 and believe in transubstantiation, meaning that the bread and wine actually become the body and blood of Jesus.  We don't believe that in Methodism.  However, we do believe that the Holy Spirit is present and at work as we receive communion. It is not just an act of remembrance, but truly a means of grace in which we are able to experience Jesus in a way that is real but also somewhat mysterious. It is a tangible way to experience an inward grace.   Methodists (of all streams) believe that in Communion, the Holy Spirit brings Christ to us, expressing the grace and love of God toward us through the means of bread and wine. In fact, John Wesley described communion as “the grand channel whereby the grace of his Spirit was conveyed to the souls of the children of God.” Through the Lord's Supper, we can expect to experience Jesus' love, forgiveness, healing, holiness, presence, and even a foretaste of heaven. Because of this, Wesley encouraged Methodists to experience Holy Communion weekly if not more, as it provides “nourishment for the soul.”   One of the beautiful things about our theology is that we have an open table. Wesley viewed Holy Communion as “a converting ordinance,” through which the Spirit can lead an individual to faith in Jesus Christ. Because of our emphasis on prevenient grace, we trust that God has already been at work in the life of each person, continuously wooing them closer to Christ. Thus, in the Lord's Supper, you don't have to be a member of any church but simply respond to Christ's invitation-he invites those who love him, who seek him, and who repent of their sins.    For those who have not yet received salvation, we believe that the Holy Spirit can work through the act of communion to transform their heart in such a way they are ready to say yes to Jesus. In this sense, Holy Communion can be an act of justifying grace. For those who are already in the community of faith, Holy Communion tends to be an act of sanctifying grace, as it nurtures believers, points them back toward grace, and helps them grow and move forward in their faith journey.   Our reading for today also has Jesus predicting Peter's denial.  I have always found this so fascinating.  Peter was convinced that he would never turn his back on Jesus.  He says that he will die before renouncing Jesus.  And it is only a few short hours later that Peter denies Jesus not once, not twice, but three times.  How quickly can sin and temptation enter our hearts and minds!  When push came to shove, Peter let fear take over.    As we discussed in Mark, it's wonderful to see how fearful, self-protecting Peter becomes bold, confident Peter after the coming of the Holy Spirit. On our own, we will falter.  With the power of God in us, we can change and do hard things.   Lastly, the poor disciples cannot stay awake.  They've had a lot of wine and food at the Passover meal.  Jesus has them praying and they just can't keep their eyes open.  The Spirit is willing, but the flesh is weak.   It's also here that Jesus submits himself to the Father.  The human part of him would like the whole ordeal to not happen.  But he knows that it must.  It will be the most important event in the history of the world.  Nothing will ever be as significant.  The course of human history is about to change.   Blessings, Pastor Vicki  

Want to reach out to us? Want to leave a comment or review? Want to give us a suggestion or berate Anthony? Send us a text by clicking this link!What happens when theological roads diverge? In this thought-provoking conversation, we're joined by Aidan Mattis from The Lore Lodge, whose spiritual journey has led him from non-denominational roots through Methodism and ultimately to Anglo-Catholicism - with a controversial detour through Freemasonry along the way.Our guest articulates why he believes Protestant churches inevitably "fall away" without apostolic succession, while sharing his hesitations about embracing Roman Catholicism fully. We dive deep into church history, examining how the Catholic Church's moral steadfastness on issues like contraception stands in stark contrast to other denominations that compromised during cultural shifts. The discussion tackles thorny historical questions about papal authority, the legitimacy of various ordinations, and whether multiple "branches" of Christianity can claim authentic apostolic lineage.Perhaps most fascinating is our exploration of Freemasonry's relationship with Christianity. Our guest defends his participation in what he describes as "regular" Freemasonry, distinguishing it from the "Oriental Lodges", while acknowledging the apparent tension this creates in his religious worldview. The conversation takes unexpected turns as we consider how theological understanding shapes our perception of current events, particularly regarding evangelical dispensationalism's influence on foreign policy toward Israel.Whether you're a devout Catholic, a curious Protestant, or simply interested in how religious identity forms in our modern world, this conversation offers valuable insights into the ongoing search for authentic faith. What theological positions are worth standing firm on? When does unity matter more than doctrinal purity? And how do we navigate a religious landscape fragmented by competing claims to truth and authority? Join us as we wrestle with these questions and more.Sponsored by Recusant Cellars, an unapologetically Catholic and pro-life winery from Washington state. Use code BASED at checkout for 10% off! https://recusantcellars.com/Support the showSponsored by Recusant Cellars, an unapologetically Catholic and pro-life winery from Washington state. Use code BASED at checkout for 10% off! https://recusantcellars.com/********************************************************Please subscribe! https://www.youtube.com/channel/UCKsxnv80ByFV4OGvt_kImjQ?sub_confirmation=1https://www.avoidingbabylon.comLocals Community: https://avoidingbabylon.locals.comRSS Feed for Podcast Apps: https://feeds.buzzsprout.com/1987412.rssRumble: https://rumble.com/c/AvoidingBabylon

John Wesley, the founder of Methodism, was a vile man. Why should we follow his example? Join us for the message “Methodists Have Always Been a Little Queer.”

Psalm 1: 1-3 Think of a woman in your life who has been strong for you - a woman who has been your strong tower when you were weak. A woman who has cared for you physically or spiritually. Susanna Wesley was that for Charles and John Wesley. She was a spiritual leader and confidant for John late into his ministry. In many ways, Susanna was not only the mother of Charles and John but the mother of Methodism. Who has been the woman of wisdom and strength for you in your life? Let's celebrate those women today!

Deborah Ann Keefe is a Catholic Therapist, Life Coach Educator, classical flautist, and author of Canto Divina: Singing Psalms for Transformation. But her journey to deep faith was anything but easy.Raised Irish Catholic and a graduate of Notre Dame, Deborah received all the sacraments — but after her parents' painful divorce and her father's battle with alcoholism, she walked away from the Church. She turned to Methodism, dabbled in New Age practices, and navigated her own broken marriage.But God wasn't finished with her story.

Our guest preacher for the day is Mwenge Muyombi, lay leader of the Kigoma District in the Tanzania GMC Annual conference. Mwenge's father brought Methodism to Tanzania in 1989 and Mwenge shares how the Holy Spirit empowers the church to feed the orphans and widows and start churches under trees. Tanzanian leadership is largely creating local GMC churches from nothing and bringing people to faith in Christ by sharing the love of Christ.  If you prefer to listen, stream, and/or watch, join us and subscribe on Youtube: https://www.youtube.com/@kingwoodmethodist

Our guest preacher for the day is Mwenge Muyombi, lay leader of the Kigoma District in the Tanzania GMC Annual conference. Mwenge's father brought Methodism to Tanzania in 1989 and Mwenge shares how the Holy Spirit empowers the church to feed the orphans and widows and start churches under trees. Tanzanian leadership is largely creating local GMC churches from nothing and bringing people to faith in Christ by sharing the love of Christ.  If you prefer to listen, stream, and/or watch, join us and subscribe on Youtube: https://www.youtube.com/@kingwoodmethodist

In this message, we're privileged to be joined by Reverend Dr. Scott Pattison, Global Methodist Church Great Lakes Conference superintendent. Patterson shares his journey, recounting the establishment of new conferences and his role in guiding this fresh chapter in Methodism. He explores the significance of leadership rooted in Wesleyan traditions and emphasizes the importance of sustainable rhythms in both spiritual and everyday life. Through his lens, we are reminded of the balance between work and rest, and the necessity of equipping church communities for enduring impact. Join us as we delve into a narrative centered around faith, community, and the reviving spirit of Methodism.

In which Dr. J. joins Spanks and the Dude to have the world's shortest fight about Methodism's newest denomination. Find all things WTHIAP at wthaip.com.

Nathan Doyle is a leader in the Primitive Methodist Church, a denomination with roots back to the beginning of the 19th century. This denomination originated in England and is still operative today. Nathan led his church, Venture Church in the Youngstown, Ohio area, through a 90-day Bible reading plan which sparked a renewed spiritual energy.Youtube - https://youtu.be/Wll4Xhc13g8Audio - https://andymilleriii.com/media/podcastApple -  https://podcasts.apple.com/us/podcast/more-to-the-story-with-dr-andy-miller/id1569988895?uo=4If you are interested in learning more about my two video-accompanied courses, Contender: Going Deeper in the Book of Jude andHeaven and Other Destinations: A Biblical Journey Beyond this World , visit courses.andymilleriii.comAnd don't forget about my most recent book, Contender, which is available on Amazon! Five Steps to Deeper Teaching and Preaching - Recently, I updated this PDF document and added a 45-minute teaching video with slides, explaining this tool. It's like a mini-course. If you sign up for my list, I will send this free resource to you. Sign up here - www.AndyMillerIII.com or Five Steps to Deeper Teaching and Preaching. Today's episode is brought to you by Wesley Biblical Seminary. Interested in going deeper in your faith? Check out our certificate programs, B.A., M.A.s, M.Div., and D.Min degrees. You will study with world-class faculty and the most racially diverse student body in the country. www.wbs.eduThanks too to Phil Laeger for my podcast music. You can find out about Phil's music at https://www.laeger.net

The Methodist Church has split and one side is growing fast. In this episode, Pastor Jeff and Tiffany Cocker unpack the theological roots of Methodism, why nearly 5,000 churches have joined the Global Methodist movement (a fairly new denomination), and what makes this tradition so distinct in today's world. They explore the historical foundations of Methodism, the influence of John and Charles Wesley and George Whitefield, and how the movement developed across England and the American colonies.Here's What We Discussed:00:33 – The Roots of MethodismHow the term “Methodist” began as a slur, and how the Wesley brothers and George Whitefield formed a movement focused on prayer, discipline, and Scriptural devotion.03:04 – John Wesley in AmericaJohn Wesley's short-lived ministry in colonial Georgia and how his personal struggles helped shape the future of Methodism.05:58 – Charles Wesley's HymnsCharles Wesley's theological influence through music, and why his hymns remain central to Methodist worship today.10:06 – George Whitefield's Evangelistic ReachA look at Whitefield's powerful preaching ministry, which reached an estimated 80% of colonial America, and his foundational role in the Methodist revival.13:05 – United vs. Global Methodist: The Modern SplitKey reasons behind the recent division, including differing views on biblical authority and Scriptural application.17:11 – A Typical Methodist Worship ServiceWhat to expect on a Sunday in a Methodist church: a blend of liturgy, creeds, music (both hymns and contemporary), and Scripture-based preaching.20:10 – Church Leadership & Governance An overview of the Methodist church's conference-based structure, role of bishops, and lay participation in decision-making.22:05 – Wesleyan Theology & Sanctification What “Christian perfection” really means in Methodist theology, and why the emphasis on sanctification and personal salvation sets this tradition apart.Key Quote:“One of the things that sets Wesleyan theology apart is John Wesley's view on what came to be known as Christian perfection, or entire sanctification. Wesley didn't teach that Christians become sinless in this life, but that we can, through God's grace, grow into full maturity in Christ. That means being wholly devoted to God and to loving others. The deeper you go into the sanctification process, the less you're going to sin.” – Pastor Jeff CranstonWe love your feedback! If you enjoyed this episode, leave us a review. If you have any questions or comments on today's episode, eamail me at pastorjeff@lowcountrycc.orgVisit my website https://www.jeffcranston.com and subscribe to my newsletter. Join me on Sunday mornings at LowCountry Community Church. Check-in with us on Facebook or Instagram @pastorjeffcranstonRemember, the real power of theology is not only knowing it but applying it. Thanks for listening!

Born out of a desire to uphold biblical authority and orthodox Christian faith, the Global Methodist Church is a new denomination with deep historical roots. In this conversation, Pastor Jeff Cranston sits down with Reverend Scott Patterson to explore the history and formation of the Global Methodist Church. Reverend Scott shares his personal journey through the United Methodist Church, the challenges that led to the Global Methodist formation, and the vision for this new movement in modern Methodism.

Tim and Jack welcome Tyree Toney (aka Lex Lutheran) to discuss his transition from a Baptist background to confessional Lutheranism, the Wittenberg Project, and opportunities for growth and enhanced mission within the LCMS.• Lex shares his journey from a Baptist upbringing through Catholicism and Methodism before finding his home in confessional Lutheranism• The Wittenberg Project began as an online effort to provide Black Lutheran representation and theological perspective• Discussion of collaboration opportunities between LCMS congregations rather than operating independently• Exploring the tension between traditional and contemporary worship while maintaining Lutheran distinctives• Insights on how Lutheran churches can better welcome people across different cultural backgrounds• Addressing the challenges of the Lutheran "brand" and whether to emphasize or downplay denominational identity• The importance of building an online presence for Lutheran theology in a digital-dominant world• Reflections on congregational growth strategies and learning from innovations in other denominationsAshley T Lee PodcastAshley T. Lee Podcast will cover many life issues such as overcoming stress, anxiety...Listen on: Apple Podcasts Support the showJoin the Lead Time Newsletter! (Weekly Updates and Upcoming Episodes)https://www.uniteleadership.org/lead-time-podcast#newsletterVisit uniteleadership.org

What is the impact of historical research on our faith? Dr. Christopher Jones examines Brother James Covel's life and choices and how his life inspires belief in grace and a message of hope.SHOW NOTES/TRANSCRIPTSEnglish: https://tinyurl.com/podcastDC217ENFrench: https://tinyurl.com/podcastDC217FRGerman: https://tinyurl.com/podcastDC217DEPortuguese: https://tinyurl.com/podcastDC217PTSpanish: https://tinyurl.com/podcastDC217ESYOUTUBEhttps://youtu.be/ty4CrredNj0ALL EPISODES/SHOW NOTESfollowHIM website: https://www.followHIMpodcast.comFREE PDF DOWNLOADS OF followHIM QUOTE BOOKSNew Testament: https://tinyurl.com/PodcastNTBookOld Testament: https://tinyurl.com/PodcastOTBookWEEKLY NEWSLETTERhttps://tinyurl.com/followHIMnewsletterSOCIAL MEDIAInstagram: https://www.instagram.com/followHIMpodcastFacebook: https://www.facebook.com/followhimpodcastTIMECODE00:00 - Part 1 - Dr. Christopher Jones01:45 Dr. Jones previews this episode03:10 Dr. Jones's bio05:01 Becoming a Historian10:06 Four missionaries and an important conversion16:10 Three branches transplanted to Ohio18:43 D&C 38:32 The Lord alleviates fear21:15 Insights from the Apostles22:07 James Covill/Covel26:17 Changing our opinion of James Covel27:18 Backgrounds of D&C 37 and D&C 38 28:18 D&C 37:1-4 - Gather to the Ohio29:45 D&C 38:1-3, 32 God reassures and promises an endowment35:25 A conference at Fayette37:21 What we had wrong about James Covel46:35 What is Antebellum? And more Covel discoveries51:45 Why Methodist vs. Baptist matters for James Covel53:23 D&C 38:26 - A parable and baptism debates57:19 Methodism experiences changes1:00:37 Final words to James Covel1:04:51 Comfort for those that have left the fold1:06:56 The end of James Covel's earthly story1:09:04 Application of James Covel's story01:12:23  - End of Part I - Dr. Christopher JonesThanks to the followHIM team:Steve & Shannon Sorensen: Cofounder, Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesJamie Neilson: Social Media, Graphic DesignWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish TranscriptsAmelia Kabwika: Portuguese TranscriptsHeather Barlow: Communications Director"Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com

This episode drops on the first day of the Mega-Manila Annual Conference, where Dr. Luther Oconer presides as Conference Superintendent in the Global Methodist Church. So its fitting that we should listen to him today and get excited about the kind of faith and leadership that is leading that Conference.  Luther Oconer currently serves on the faculty of Asbury Theological Seminary, as an officer with the Wesleyan Theological Society, in addition to his role within the GMC. His focus as an academic is on movements … like the Holiness movement, the Pentecostal and charismatic movements, and church renewal in general. His book, Spirit-Filled Protestantism: Holiness-Pentecostal Revivals and the Making of Filipino Methodist Identity was awarded the Wesleyan Theological Society's Timothy L. Smith and Mildred Bangs Wynkoop Book of the Year Award in 2018. We wanted to talk to Luther because he not only has studied Spirit-filled Methodism, but has lived it, so we hope you learn that's good a lot from this episode. 

On todays Show Jimmy, James, Chris and Glenn talk about the historical and spiritual significance of the Great Awakenings, particularly the Second Great Awakening and its impact on evangelism and the Methodist Protestant Church. Key points included the role of Jonathan Edwards in the First Great Awakening, the evolution of Methodism from a high church to a more evangelical movement, and the influence of the Pentecostal movement. The conversation emphasized the importance of personal holiness, the balance between emotionalism and spiritual maturity, and the need for pastors to be equipped for counseling and teaching. The speakers also highlighted the transformative power of prayer and the Holy Spirit in revival movements. The discussion centered on the importance of new teachings in the church to foster growth, the necessity of personal faith and prayer, and the role of the Holy Spirit. Glenn Cox highlighted the commonalities in Christian beliefs despite denominational differences, emphasizing the core tenets of faith in Jesus, the Holy Trinity, and the Holy Spirit. The conversation also touched on the historical context of church awakenings, the impact of denominational splits, and the need for unity in faith. The speakers agreed on the importance of intellectual study and the diverse roles within the church, advocating for mutual respect and understanding among believers. Don't miss it!

Gavin Ortlund discusses the impact John Wesley and the origins of Methodism had on England in the Evangelical Revival of the 18th century.Truth Unites (https://truthunites.org) exists to promote gospel assurance through theological depth. Gavin Ortlund (PhD, Fuller Theological Seminary) is President of Truth Unites and Theologian-in-Residence at Immanuel Nashville.SUPPORT:Tax Deductible Support: https://truthunites.org/donate/Patreon: https://www.patreon.com/truthunitesFOLLOW:Website: https://truthunites.org/Instagram: https://www.instagram.com/truth.unites/Twitter: https://twitter.com/gavinortlundFacebook: https://www.facebook.com/TruthUnitesPage/

Hour 2 for 3/11/25 Drew prayed the Chaplet of Divine Mercy with Brooke Taylor (1:00). Then, Chuck Gaidica discussed his reversion to Catholicism (26:24), leaving Methodism (39:10), and conversion and spouses (45:26). Link: https://chuckgaidica.com/_js/

In this podcast interview, John Pinna speaks with Michael Barton, a Muslim revert from Wichita, Kansas who converted to Islam in 2006. Barton discusses his journey from Methodism to Islam, describing how he felt disconnected from his Christian upbringing despite a strong belief in God. He shares how his college anthropology studies and encounters with Muslim students sparked his interest in Islam, particularly when he discovered Islam's connection to biblical prophets and its pure monotheistic concept of God that resonated with his own beliefs. Barton details his gradual immersion in the Muslim community, from his first visit to a mosque to taking his Shahada during Ramadan, through his struggles balancing his new faith with old habits, to eventually becoming a principal at an Islamic school. He now actively shares his faith through TikTok and other social media platforms while reflecting on the challenges of being a Muslim in America's Bible Belt and the importance of presenting Islam with knowledge, nuance, and cultural sensitivity appropriate for the American context. https://linktr.ee/MichaelBarton

March 2025 | Pastor Michelle preaches the eighth sermon in a series on the history and theology of Methodism, following John Wesley's three simple rules and learning from his wisdom on money and advocacy for racial justice.

February 2025 | Pastor Michelle preaches the third sermon in a series on the history and theology of Methodism, following John Wesley still to Bristol, where Wesley responds to his peers with a grace that leaves room for the mystery of God.

February 2025 | Pastor Michelle preaches the fifth sermon in a series on the history and theology of Methodism, following John Wesley to Bristol where Wesley invites us to wrestle with grace & good works.

January 2025 | Pastor Michelle preaches the fourth sermon in a series on the history and theology of Methodism, following John Wesley to Oxford where we find John Wesley, aiming for holiness, but discovering God's heart-warming grace.

February 2025 | Pastor Michelle preaches the seventh sermon in a series on the history and theology of Methodism, following John Wesley still to London, where Wesley, late in life, begins to understand faith a journey of going on to perfection.

In the early years of American independence, Methodism emerged as the new republic's fastest growing religious movement and its largest voluntary association. Following the contours of settler expansion, the Methodist Episcopal Church also quickly became the largest denomination in the early American West. With Sacred Capital: Methodism and Settler Colonialism in the Empire of Liberty (University of Virginia Press, 2024), Dr. Hunter Price resituates the Methodist Episcopal Church as a settler-colonial institution at the convergence of “the Methodist Age” and Jefferson's “Empire of Liberty.” Dr. Price offers a novel interpretation of the Methodist Episcopal Church as a network through which mostly white settlers exchanged news of land and jobs and facilitated financial transactions. Benefiting from Indigenous dispossession and removal policies, settlers made selective, strategic use of the sacred and the secular in their day-to-day interactions to advance themselves and their interests. By analyzing how Methodists acted as settlers while identifying as pilgrims, Dr. Price illuminates the ways that ordinary white Americans fulfilled Jefferson's vision of an Empire of Liberty while reinforcing the inequalities at its core. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the early years of American independence, Methodism emerged as the new republic's fastest growing religious movement and its largest voluntary association. Following the contours of settler expansion, the Methodist Episcopal Church also quickly became the largest denomination in the early American West. With Sacred Capital: Methodism and Settler Colonialism in the Empire of Liberty (University of Virginia Press, 2024), Dr. Hunter Price resituates the Methodist Episcopal Church as a settler-colonial institution at the convergence of “the Methodist Age” and Jefferson's “Empire of Liberty.” Dr. Price offers a novel interpretation of the Methodist Episcopal Church as a network through which mostly white settlers exchanged news of land and jobs and facilitated financial transactions. Benefiting from Indigenous dispossession and removal policies, settlers made selective, strategic use of the sacred and the secular in their day-to-day interactions to advance themselves and their interests. By analyzing how Methodists acted as settlers while identifying as pilgrims, Dr. Price illuminates the ways that ordinary white Americans fulfilled Jefferson's vision of an Empire of Liberty while reinforcing the inequalities at its core. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In August 1831, a group of enslaved people in Southampton County, Virginia, rose up to fight for their freedom. They attacked the plantations on which their enslavers lived and attempted to march on the county seat of Jerusalem, from which they planned to launch an uprising across the South. After the rebellion was suppressed, well over a hundred people, Black and white, lay dead or were hanged. As news of the revolt spread, it became apparent that it was the idea of a single man: Nat Turner. An enslaved preacher, he was as enigmatic as he was brilliant. He was also something more—a prophet, one who claimed to have received visions from the Spirit urging him to act. Nat Turner, Black Prophet: A Visionary History (FSG, 2024) is the fullest recounting to date of Turner's uprising, and the first that refuses to tame or overlook his divine visions. Instead, it takes those visions seriously, tracing their emergence from the world of nineteenth-century Methodism, with its revivals, camp meetings, interracial churches, and Black preachers. The rebellion and its aftermath would hasten the end of this world, as Southern states further restricted the personal freedoms of the enslaved, even as the ongoing threat of revolt shaped the country's politics. With this work of narrative history, the late historian Anthony E. Kaye and his collaborator Gregory P. Downs have given us a new understanding of one of the nineteenth century's most decisive events. Nat Turner, Black Prophet was named a Times Literary Supplement Book of the Year and one of Literary Hub's 50 Best Nonfiction Books of the Year. Kishauna Soljour is an Assistant Professor of Public Humanities at San Diego State University. Her most recent writing appears in the edited collection: From Rights to Lives: The Evolution of the Black Freedom Struggle. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

In August 1831, a group of enslaved people in Southampton County, Virginia, rose up to fight for their freedom. They attacked the plantations on which their enslavers lived and attempted to march on the county seat of Jerusalem, from which they planned to launch an uprising across the South. After the rebellion was suppressed, well over a hundred people, Black and white, lay dead or were hanged. As news of the revolt spread, it became apparent that it was the idea of a single man: Nat Turner. An enslaved preacher, he was as enigmatic as he was brilliant. He was also something more—a prophet, one who claimed to have received visions from the Spirit urging him to act. Nat Turner, Black Prophet: A Visionary History (FSG, 2024) is the fullest recounting to date of Turner's uprising, and the first that refuses to tame or overlook his divine visions. Instead, it takes those visions seriously, tracing their emergence from the world of nineteenth-century Methodism, with its revivals, camp meetings, interracial churches, and Black preachers. The rebellion and its aftermath would hasten the end of this world, as Southern states further restricted the personal freedoms of the enslaved, even as the ongoing threat of revolt shaped the country's politics. With this work of narrative history, the late historian Anthony E. Kaye and his collaborator Gregory P. Downs have given us a new understanding of one of the nineteenth century's most decisive events. Nat Turner, Black Prophet was named a Times Literary Supplement Book of the Year and one of Literary Hub's 50 Best Nonfiction Books of the Year. Kishauna Soljour is an Assistant Professor of Public Humanities at San Diego State University. Her most recent writing appears in the edited collection: From Rights to Lives: The Evolution of the Black Freedom Struggle. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In August 1831, a group of enslaved people in Southampton County, Virginia, rose up to fight for their freedom. They attacked the plantations on which their enslavers lived and attempted to march on the county seat of Jerusalem, from which they planned to launch an uprising across the South. After the rebellion was suppressed, well over a hundred people, Black and white, lay dead or were hanged. As news of the revolt spread, it became apparent that it was the idea of a single man: Nat Turner. An enslaved preacher, he was as enigmatic as he was brilliant. He was also something more—a prophet, one who claimed to have received visions from the Spirit urging him to act. Nat Turner, Black Prophet: A Visionary History (FSG, 2024) is the fullest recounting to date of Turner's uprising, and the first that refuses to tame or overlook his divine visions. Instead, it takes those visions seriously, tracing their emergence from the world of nineteenth-century Methodism, with its revivals, camp meetings, interracial churches, and Black preachers. The rebellion and its aftermath would hasten the end of this world, as Southern states further restricted the personal freedoms of the enslaved, even as the ongoing threat of revolt shaped the country's politics. With this work of narrative history, the late historian Anthony E. Kaye and his collaborator Gregory P. Downs have given us a new understanding of one of the nineteenth century's most decisive events. Nat Turner, Black Prophet was named a Times Literary Supplement Book of the Year and one of Literary Hub's 50 Best Nonfiction Books of the Year. Kishauna Soljour is an Assistant Professor of Public Humanities at San Diego State University. Her most recent writing appears in the edited collection: From Rights to Lives: The Evolution of the Black Freedom Struggle. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Dr. Matt O'Reilly is Lead Pastor of Christ Church Birmingham, Director of Research at Wesley Biblical Seminary, and a fellow of the Center for Pastor Theologians. Matt's book "Free to be Holy" is available at: https://my.seedbed.com/product/free-to-be-holy/ You can see more of Matt's work on YouTube at @TheologyProjectOnline and follow him on Twitter at @mporeilly * Cleansed and Abiding by JM Smith is available at: https://www.amazon.com/Cleansed-Abiding-Proposed-Christian-Perfection/dp/1475128088 -----Some recommended resources on Methodism and Wesley: * The Works of John Wesley - https://www.ebay.com/itm/186067649944 ***Wesley's writings are also available for free online at: https://godrules.net/library/wesley/wesley.htm * The Theology of John Wesley by Kenneth Collins - https://www.amazon.com/Theology-John-Wesley-Shape-Grace/dp/0687646332/ * Wesley and the People Called Methodists by Richard Heitzenrater - https://www.amazon.com/Wesley-People-Called-Methodists-Second/dp/142674224X/ * The Next Methodism - https://www.amazon.com/Next-Methodism-Theological-Missional-Foundations/dp/1628249358/ ——— ***Disciple Dojo shirts and other gifts are available over in our online store! - https://tinyurl.com/24ncuas2 ***Become a monthly Dojo Donor and help keep us going! - https://www.discipledojo.org/donate ***Dojo Donor Patches: If you are a monthly donor and would like an iron-on DiscipleDojo patch, supplies are limited so message JM directly via the contact page at https://www.discipledojo.org/contact ***If you are an unmarried Christian looking for community, check out our Facebook group “The Grownup's Table” over at www.facebook.com/groups/grownupstable ------ Go deeper at www.discipledojo.org

January 2025 | Pastor Michelle preaches the third sermon in a series on the history and theology of Methodism, following John Wesley to Oxford where head, and heart and truth and grace, collide to birth new, compelling both-and expression of faith.

January 2025 | Pastor Michelle preaches the second sermon in a series on the history and theology of Methodism, expounding on Wesley's mother Susanna's impact on his middle way of faith, friendship, and "Catholic spirit."

Support the show!! - https://www.patreon.com/chasedavisGo to ionlayer.com and use code FPT to get $100 off your first kit. “Justifying Revolution” - https://amzn.to/4haAhzTSummaryIn this episode, Chase Davis interviews Dr. Gary Stewart, an associate professor of history, about his book 'Justifying Revolution,' which explores the role of American clergy in supporting the American Revolution. The conversation delves into the historical context of the clergy's arguments for political resistance, the influence of key figures like Jonathan Mayhew and John Witherspoon, and the theological underpinnings of their resistance to tyranny. The discussion also touches on the impact of the Stamp Act, the definition of tyranny, and the broader implications of political resistance in the Protestant tradition.Support the showSign up for the Patreon - https://www.patreon.com/chasedavisFollow Full Proof Theology on Instagram - https://www.instagram.com/fullprooftheology/Follow Full Proof Theology on Facebook - https://www.facebook.com/fullprooftheology/

In this episode of Kitchen Table Theology, Tiffany Coker and Pastor Jeff Cranston discuss the three major branches—Eastern Orthodox, Roman Catholic, and Protestant. They dive into their histories, theological distinctions, and worship practices. They also give an overview of Anglicanism, Lutheranism, Presbyterianism, and Methodism, exploring their unique theological and liturgical characteristics.Here's What We Discussed!00:00 Intro to Christian DenominationsThis season explores Protestant denominations, focusing on their beliefs, practices, and histories. Pastor Jeff and Tiffany introduce the series structure and outline the three main branches of Christianity: Eastern Orthodox, Roman Catholic, and Protestant.02:12 Eastern Orthodox ChristianityPastor Jeff explains the origins of Eastern Orthodoxy, its split from the Western church in 1054, and its key practices, including liturgical worship, veneration of icons, and theological emphasis on saints and Mary.04:10 Roman CatholicismRoman Catholicism, the largest Christian denomination, emphasizes seven sacraments, devotion to Mary and the saints, and the doctrine of Papal infallibility. Worship centers on the Eucharist, guided by Scripture and Sacred Tradition.09:19 The Protestant ReformationThe Protestant Reformation, led by figures like Martin Luther and John Calvin, sought to reform the Catholic Church. The Five Solas summarize its theological principles.12:22 AnglicanismAnglicanism, rooted in the English Reformation, is known for its liturgical heritage, theological foundations, and ties to the Episcopal Church.17:05 LutheranismLutheranism, founded by Martin Luther, includes diverse branches like the Missouri Synod and Wisconsin Synod, each with unique theological and worship practices.20:22 Presbyterianism and MethodismPresbyterianism is grounded in Calvinist theology and the Westminster Confession of Faith. Methodism, founded by John and Charles Wesley, includes various branches like the United Methodist and Global Methodist Churches.22:46 Preview: The Southern Baptist ConventionThe next episode will explore the Southern Baptist Convention, the largest Protestant denomination in the U.S., focusing on its history, beliefs, and practices.Resources: Blog: Quick Guide to Christian DenominationsFive Solas of the Reformation Part 1Five Solas of the Reformation Part 2Join the ConversationWe love your feedback! If you enjoyed this episode, leave us a review. If you have any questions or comments on today's episode, email me at pastorjeff@lowcountrycc.orgVisit my website https://www.jeffcranston.com and subscribe to my newsletter. Join me on Sunday mornings at LowCountry Community Church. Check-in with us on Facebook or Instagram @pastorjeffcranstonRemember, the real power of theology is not only knowing it but applying it. Thanks for listening!

This Round Table discussion delves into the intricacies of Christian spirituality and contemplative practices, focusing on how they can foster unity among diverse faith traditions. The panelists, including radical theologian Josh Patterson (host of "(RE)Thinking Faith") and philosophy professor J. Aaron Simmons, explore the significance of personal experience in shaping one's spiritual journey and the importance of relational discipleship. The conversation highlights the varying expressions of spirituality within different denominations, such as Lutheranism and Methodism, and how these practices can transcend traditional boundaries. Guests Reverend Laura Wittman, Pastor Will Rose, and Pastor Joe Dea (host of Buddy Walk with Jesus) contribute insights on the need for authenticity and intentionality in spiritual practices. Ultimately, the discussion emphasizes that the pursuit of spiritual growth and community requires a willingness to embrace complexity and foster genuine relationships..What is the real meaning of spirituality? Is spirituality a religion or a belief? What are the 3 elements of spirituality? What is the spiritual fruit? What does it mean to bear spiritual fruit? What are spiritual gifts? What are contemplative practices in Christianity? What is the difference between Christian meditation and contemplation? What is spirituality in Christianity?.In this episode, we will:Discuss the nature of Spiritual FruitExplore the different experiences of spirituality within the broader Christian faithDeconstruct the priority given to certain kinds of spirituality within ChristendomExplain the importance of spirituality to Christians across various traditions.Check out all of the other shows in the Anazao Podcast Network:https://anazao-ministries.captivate.fm.Don't miss any of our Round Table episodes:https://player.captivate.fm/collection/af576211-7f60-4495-8b01-f3074b2f836a.Hear more from Pastor Will Rose on "The Homily":https://the-homily-with-chill-will.captivate.fm/listen.Check out Rev Laura Wittman on Systematic Geekology:https://player.captivate.fm/collection/a5e92f29-d8b1-4945-96c8-16b5bf4626c2.Check out more from TJ on Systematic Geekology:https://player.captivate.fm/collection/642da9db-496a-40f5-b212-7013d1e211e0.Listen to (RE)Thinking Faith with Josh Patterson:https://podcasts.apple.com/us/podcast/rethinking-faith/id1438696524.Check out Joshua's Kingdom Hearts substack, The Kingdom Key:https://thekingdomkey.substack.com/.Check out "Camping with Kierkegaard" by Aaron Simmons:https://www.amazon.com/Camping-Kierkegaard-Faithfulness-Way-Life/dp/B0CGWYN1F1.Subscribe to Aaron Simmon's substack, Philosophy in the Wild: