Podcasts about Mine

Are you aware of what can trigger big emotions in you? How to do you act on those difficult emotions? Comedian Paul Whitehouse and his wife Dr Mine Conkbayir MBE – who has a PhD in neuroscience – talk about learning to emotionally regulate.In this chat with Fearne – live from the Happy Place Festival – Mine explains what led to her late ADHD diagnosis, and the childhood trauma that plays into her own behaviour. Meanwhile Paul's had physical health scares, and explores how his lifestyle has changed as a result.They all talk about how the education system needs to change for neurodiverse children, why labels might be useful for some and not for others, and how to calm others with your own behaviour.Plus, why do this married couple choose not to live together?Listen to Paul and Mine's podcast I'm ADHD! No You're Not! wherever you're listening to this right now!If you liked this episode of Happy Place, you might also like:Lucinda MillerAlex PartridgeJordan Stephens Hosted on Acast. See acast.com/privacy for more information.

Send us Fan MailHave you ever spent 20 minutes writing the perfect Instagram caption, carefully choosing every word, making sure you sounded knowledgeable, only to post it and hear crickets? Then five minutes later, someone posts a reel that feels almost ridiculously simple, and somehow it takes off. People are commenting, sharing it, booking with them. And you find yourself wondering: how is that content outperforming mine? Mine is so much more valuable. After coaching hundreds of entrepreneurs across dozens of industries, I've noticed something fascinating — the people with the most expertise are often the ones who struggle the most to communicate it. Not because they aren't brilliant, but because they've forgotten what it feels like to not know what they know. Today I'm sharing the story of my Hot Reels client Christa Rypins, and the messaging shift that completely changed how she creates content.WHAT YOU'LL LEARN IN THIS EPISODE07:28 What the "curse of expertise" is and why the more experience you have, the more likely you are to fall into this trap10:55 Why people don't hire the smartest expert. They hire the person who makes them feel understood12:16 Meet Christa Rypins: chronic pain specialist, Hot Reels client, and the messaging shift that changed everything18:23 Why bite-sized educational tips aren't enough and the courage it takes to speak to the problem instead of the solution21:14 Your homework: how to find your next five hooks using the exact words of your ideal client25:45 The client who quietly watched Christa's content for months and what finally made her hire33:27 Three lessons to take away from Christa's story LINKS MENTIONED Hot Reels VIP Wait List — enrollment opens Monday, August 17th. Join the wait list for first access and an exclusive private coaching bonusFree Monetize Your IG GuideChrista Rypins' WebsiteChrista on Instagram @christarypinsChrista's previous Strut It interview Ep113WORK WITH ELIZABETH MARBERRYApply for your FREE Instagram Breakthrough Session with ElizabethFree guide to Monetize Your IG: Seven Simple and Proven Ways to Finally Make Money on InstagramFollow Elizabeth Marberry on Instagram, TikTok, Facebook Please be sure to rate, review and follow the show on Apple podcasts (or wherever you find your podcasts) so we can get this free value to other people who need it.

In this episode of The Eureka Rewatch, Cory and Tom are back on the job but not acting like themselves as they discuss season 3 episodes 9 & 10, Welcome Back Carter and Your Face or Mine? Blog Post

Hello Beautiful, I'm so grateful you're here with me. Today is a brand new beginning, and you get to decide how you want to meet it. Together we'll slow down, breathe deeply, and plant gentle affirmations that help you move through your day with intention, confidence, and peace. Perfect for morning mindfulness, positive affirmations, self-confidence, stress relief, motivation, and personal growth. Love,

How do you know when your signature offer needs to evolve? If you are a VA, OBM, or done-for-you service provider whose offer feels a little stuck, this behind-the-scenes episode is for you. I am pulling back the curtain on why I am completely rebuilding Expansion, my coaching program, and what it taught me about building offers that grow with you. Why do the same client questions keep pointing to a gap in your framework? How do you decide whether to evolve your offer without overcomplicating it? And why does a maintenance offer make such a difference for recurring revenue? I share the exact patterns I noticed, the assumption that almost cost me a better offer, and how listening to your clients shows you what to build next.In this episode:✨ Why your offer is meant to evolve as you and your clients grow✨ How repeated client questions reveal gaps in your framework✨ Why a maintenance offer creates recurring revenue without new clients✨ The reminder that assumptions are not data✨ How to trust evidence over fear when evolving your offer ✉️ I share behind-the-scenes like this in my emails, come join my list: https://soulfulbizcoach.myflodesk.com/email 

In today's episode of The Daily Brief, we cover two major stories shaping the Indian economy and global markets: 00:04   Intro 00:42   What Mine Closure Means 12:52   Keeping Carbon Grounded 24:01   Tidbits We also send out a crisp and short daily newsletter for The Daily Brief. Put your email here and we'll make you smart every day: https://thedailybriefing.substack.com/ Note: This content is for informational purposes only. None of the stocks, brands, or products mentioned are recommendations or endorsements.

Moriah Hagel is an author, speaker and co-founder of the Seasons Young Adults Conference. Her journey into writing began not with a plan of her own but with a Bible study on a college campus where she felt anything but settled. In this episode, she traces the path from that first unplanned teaching moment through to her three books, First and Forever: Singleness in Ephesians, Alignment: God's Will or Mine, and her latest release, To Live: Finding the Mind of Christ. Along the way she talks honestly about singleness, the disruption of 2020, and the loss of her nephew, who lived just 49 days, and what each of those seasons taught her about putting God first rather than her own plans.   This conversation moves through some deeply personal territory, from the vulnerability of writing about her own shortcomings to the surprising readers whose lives have been shaped by her work. Moriah reflects on what it means to build an identity that doesn't shift with marriage, career or circumstance, and why she believes that foundation has to be established now, in whatever season you're in. It's a warm, grounded conversation about faith, creativity and the slow work of staying aligned with God through both the good years and the hard ones.   Hagelbooks

When Elena decided on a homebirth at 37 weeks pregnant with her first baby, many people questioned her choice. Then, when her waters broke and the fluid was stained with meconium, it seemed to confirm everyone's fears. But Elena trusted herself. Despite advice to head to the hospital, she chose to remain at home with her birth team. Her baby was posterior, then became caught with a hand beside her face, leading Elena to spend labor doing squats on the stairs to help her baby find the best position to be born. Surrounded by positive birth affirmations, squeezing a comb through each contraction, and supported by her husband, midwife, and even her mom quietly documenting the journey from the hallway, Elena welcomed her 8 pound, 13 ounce daughter into the world at home. The story didn't end there. After the birth, the umbilical cord tore, resulting in a trip to the hospital and a brief NICU stay that brought moments of fear and uncertainty. Now, 18 months later, Elena reflects on a birth that wasn't pain-free or perfect, but was deeply empowering. She believes that preparing thoroughly, advocating for herself, and trusting her instincts made all the difference. If you love the show, I would greatly appreciate a review on  Spotify or Apple Podcasts!  Follow me on Instagram @healingbirth Do you have a birth story you'd like to share on the podcast, or would like to otherwise connect? I love to hear from you! Send me a note at contactus@healingbirth.net Intro / Outro music: Dreams by Markvard Podcast cover photo by Karina Jensen @karinajensenphoto

Man wants to broaden the way God's chooses for us to live.

There's a battle being fought for every person — and it isn't first a battle for behavior, morality, or success. It's a battle for identity. In this message, Pastor Chad reveals one of the enemy's oldest and most effective weapons: not a gun, a knife, or a prison, but a label.Words become labels. Labels become identities. Identities become destinies — unless they're declared wrong and removed. Pastor Chad walks through Scripture showing how God consistently renames people before He redirects their future, and how Jesus never called anyone by their label.In this episode:Why words are some of the deadliest weapons — wounds that never bleed but still scarHow labels don't just describe people, they confine themWhy God investigates the voices we believe before He corrects our behaviorHow Jesus restored names and dignity to everyone He encounteredWhy redemption always comes before God calls you by nameHow to identify the labels you're still wearing — and who gave them to youKey Scripture: "I have redeemed you; I have called you by name; you are Mine." — Isaiah 43:1 (NAS95)People may label your past. God names your future.

Romans 12:9-21New King James VersionBehave Like a Christian9 Let love be without hypocrisy. Abhor what is evil. Cling to what is good. 10 Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; 11 not lagging in diligence, fervent in spirit, serving the Lord; 12 rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; 13 distributing to the needs of the saints, given to hospitality.14 Bless those who persecute you; bless and do not curse. 15 Rejoice with those who rejoice, and weep with those who weep. 16 Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion.17 Repay no one evil for evil. Have regard for good things in the sight of all men. 18 If it is possible, as much as depends on you, live peaceably with all men. 19 Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. 20 Therefore“If your enemy is hungry, feed him;If he is thirsty, give him a drink;For in so doing you will heap coals of fire on his head.”21 Do not be overcome by evil, but overcome evil with good.

We continue to look at the life and times of Uno no Sarara, aka Jito Tenno, female sovereign ruling in her own right.  We look at some of the places she traveled to as sovereign and, ultimately, what she did to ensure that her grandson would succeed her. For more, check our podcast blog page:  https://sengokudaimyo.com/podcast/episode-154 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 154: Queen Uno no Sarara, Part II   Light drifted in from outside the grand audience hall.  It filtered through barred windows and screens, and glinted off of bright gold and bronze accents, as well as the polished stone floor.  Upon a raised dais, surrounded by curtains, sat the tennou, arrayed in all of his youthful majesty.  Before him were princes and high ranking nobles, dressed in their finest court clothing.  Rich brocades of silk and black gauze hats only added to the pomp and circumstance of the moment. The nobles bowed and brought out a small tray.  Upon it were seventeen scrolls, freshly made, representing the latest updates to the laws and punishments of the land.  The nobles presented the work they had overseen, the culmination of a year's effort to further bring into line the organization of the state.  Off to the side, behind a screen of her own, Uno no Sarara watched the proceedings.  She thought back on all that had happened to bring them to this point.  This glittering hall was a far cry from the plain wooden structures of the old Kiyomihara palace.  And while she had never visited them, she could only imagine that this must rival the courts on the continent.  Everything that she and her husband had worked and fought for—all of the battles  they had fought, and all of the friends and children they had lost—she watched as it all came to fruition. The court was never going to be entirely peaceful—there would always be those striving for wealth and power, however they could attain it—but at this moment she no doubt felt as confident as she ever had that her efforts hadn't been for naught.  No matter what happened from here, the State, and her line, would continue.   So let's recap: We started with Part I of Uno no Sarara's reign back in episode 152, and then last episode we took a bit of a detour to go more in depth on the history of Ise and of the worship of Amaterasu more generally.  We talked about how there is good reason to believe that Ise shrine's prominence—and even many of the stories about Amaterasu and her importance in the story of the royal family—were either created or at least emphasized during the reigns of Ohoama and Uno no Sarara.  We ended with a discussion of the Jingikan, the newly created government organization developed to deal with so-called "Kami Matters", formally bringing the administration various shrines under the administration of the State.  Specifically it seems to have focused on State sponsored rituals.  I have no doubt that they took charge of the rituals at court itself, and they were likely involved in the worship at Ise Shrine, as well as the shrines of Tatsuta and Hirose.  On the other hand, as with the spread of Buddhist temples, direct State control was likely limited, at least at this stage, likely focused on the most influential institutions. This episode I want to continue with Uno no Sarara's reign.  She continued to make her mark on the court, tweaking how things worked, especially around the concept of rank.  And then there were her various travels.  These were mostly to her palace in Yoshino, but several other journeys, including a tour of the land of Kii—modern Wakayama prefecture—as well as a visit to her half-sister, Royal Princess Asuka. For all of that, however, the entry in the Nihon Shoki ends with what was perhaps one of the most direct and unique things she did:  Ensuring a smooth transition of power to her grandchild, Prince Karu. And while in this episode we'll (spoiler alert) cover both this power transition and Uno no Sarara's eventual death, we won't be done with her reign and its impact after this episode.  After all, there is still a lot going on around this time, and multiple different threads to pull on.  I expect several more episodes to cover things, such as the creation of hunting and fishing preserves, Buddhist merit-making, crime and punishment, and more.  There are also a few more people to talk about, such as Kakinomoto no Hitormaro, the court poet, and Fujiwara no Fubito and the establishment of the Fujiwara family as we know it.    So let's take a look at Uno no Sarara and what she was up to. She was still very much putting her stamp on things, tweaking the codes and making edicts.  One of the more impactful edicts would seem to be one where she had the government officials and people of the Home provinces all divided into nine classes.  This seems to be introducing yet another rank system, though this one is a bit more technical than the ones that came before. For one thing, it divided everyone up into nine ranks.  To do this, the court were going to take a look at a period of up to 6 years for those who already had rank and up to 7 years for those who did not.  The court—presumably court appointed judges—would use that period to evaluate individuals and slot them into a new system of nine classes.  Those in the first four classes would be given cap-rank based on their individual merits, the services that they had performed, and the importance of their house.  There isn't really a mention about the other five classes, but as they were theoretically the lower classes of society, it may not have been quite so pertinent.  BTW, of the three things that they were using to determine cap-rank, that last one, the importance of the individual's house, strikes me as the nod to the fact that the Japanese had not yet gotten away from the idea of "kabane" type hierarchy.  Granted, it isn't like family was unimportant in the Tang court, the Japanese were just being much more blatant and direct about it. Once everyone was properly sorted into the appropriate cap-rank, new edicts were issued on the official court clothing, which we discussed in Episode 150, and if you check out the blogpost you should be able to see what that looked like. I would note that the cap-rank system would eventually go away and be replaced by a rank system also based on 9 ranks, which then were broken up into upper and lower and junior and senior, so very similar to what we see with cap-rank, with some slight changes.  Uno no Sarara continued to make tweaks to the system, while working on the various large scale projects of the reign.  She wasn't exactly a homebody, however.  As she did all of this, she was regularly taking trips away from the capital. For example, between 689 and 697 she took at least 30 trips to visit Yoshino, sometimes taking as many as five trips in a year.  These were often short—a couple of days and then back to the grind of the court.  However, that's all that we get.  Based on the dates, we can at least make a few inferences.  For one, she was going down in all seasons, so she really must have enjoyed it, and it doesn't seem like it was attached to any particular official date or ritual.  Perhaps it just got her away from the pressure of official life. Some of her travel appear to have been work trips.  Her travel to Ise, which we talked about in the previous episodes, as well as things like traveling to visit the Castle of Takayasu and also to inspect horses at the embankment of Wani-no-kami.  Those appear to have been both trips where she was keeping an eye on things. Other trips, however, provide fewer details.  Mostly we know where she went.  This included trips to Hatsuse, Kii, Takamiya, and Yonabari, in Uda.  We are also told she ascended the Peak of Tou no Mine and later that she made another journey out to the Futatsuki Palace—presumably at the same place.  And we also have a trip out to the country-house of Royal Princess Asuka. Now Hatsuse, Kii, and Uda are all places we've previously talked about.  They are all on the Kii peninsula.  Hatsuse—or Hase—and Yonabari, in Uda, are both due east of modern Sakurai, following the Yamato upriver and then branching off to the aptly named Yonabari river.  These areas are well-referenced in the rest of the Nihon Shoki.  "Kii" is a bit more ambiguous.  Kii refers to the entire land of Kii, or Kii no Kuni—by the way, if you are familiar with the Japanese bookseller "Ki-no-kuni-ya", that name directly references the land of Kii as the family who started it were from Wakayama in Kii, where they served under the Kishu—or Kii—branch of the Tokugawa family during the Edo period.  That said, there were others who also used the name "Kinokuni" as a locative name as well, and you will occasionally see it here or there, even outside of the famous bookstore. The land of Kii is basically all of the southern Kii peninsula.  On the west side, it starts at roughly Wakayama, and includes the mountainous regions south of the Nara basin, wrapping around to the east side of the peninsula, to just south of Ise.  Today it is split between Wakayama prefecture and parts of Mie prefecture, including the towns of Kihoku—literally "Northern Kii"—and Taiki—"Big Kii".  Today, "Taiki" is part of the Watarai district, Watarai being the name of the location where Ise shrine was located.  So you can see that Kii basically included everything from one side of the peninsula to the other. Most of the time, though, I would generally assume that travel to Kii is a reference to the nearby area of Wakayama, especially as there are other references to that area in the form of hunting and fishing restrictions, which we'll discuss more fully in a later episode. This particular trip to Kii sounds like it was a bit of a longer trip, incorporating several locations.  We know that it took roughly eleven days—about a week and a half.  That's enough time to do quite a bit of sightseeing.  In fact, shortly before leaving, Uno no Sarara says that she is going on a "tour" of the land of Kii, and as such the land-tax and poll-tax for Kii would not be collected for a year, since, instead, they were expected to support her visit so that she could travel in appropriate style and so that temporary palaces could be made available for her use.  Kii is an interesting place for Uno no Sarara to visit.  It is mentioned occasionally throughout the chronicles, and its position puts it squarely in Yamato's sphere of influence.  At the same time, its mountainous nature means that it was never quite as populated as regions like the Nara basin or the Kawachi plains, where the large, flat areas were better suited to wet rice paddy agriculture.  In Kii, there are only a few areas really suitable for supporting large populations through agriculture alone, and even today the mountains make travel and construction in the area more difficult, so you don't have the highly concentrated population centers as in other regions.  The area around modern Wakayama city provides some of the best land for agriculture, with some other coastal regions as well. But it is mountains that Kii is known for, and the mountains often have spiritual significance.  Mt. Koya, or Koyasan, would be found in 805 as the center of Shingon Buddhism, but well before that you have the Kumano shrines, also known as the Kumano Sanzan—the three mountains of Kumano. There is a lot of evidence that worship at the three mountains of Kumano was heavily influenced by Buddhism and Buddhist traditions, but that this was a later influence on areas that were already important spiritual sites well before Buddhism arrived in the archipelago.  The exact nature of worship is debated, but the area was important, with "Kumano" once treated as its own land, overseen by the Kumano Kuni no Miyatsuko.  The deities of Kumano and the area more generally features in the Nihon Shoki in the legendary stories of Iware Biko, aka Jimmu Tenno. The Kumano shrines are, ultimately, a series of shrines in the Kumano region, roughly 20-40 kilometers from each other.  There are three main shrines—Kumano Hongu Taisha, Kumano Hayatama Taisha, and Kumano Nachi Taisha—known as the three mountains.  There are numerous other shrines as well.  There are three main deities worshipped, but then also another nine that are considered important as well, for at least twelve kami.  The three main kami – Kumano Musubi no Ohokami, Hayatama no Ohokami, and Ketsumi Mikoto Ohokami – are also considered to be manifestations of Izanami, Izanagi, and Susano'o.  Izanami and Izanagi are famously the progenitor kami of the archipelago, while Susano'o is the storm and ocean deity said to be the rambunctious and troublesome brother to Amaterasu Ohokami.   It is quite likely that the connection with these other kami—who feature prominently in the later stories, was actually a later addition.  Similarly, around the 9th century, the Kumano shrines were heavily influenced by Buddhism, which often co-opted indigenous kami worship by associating the native kami with incarnations of Buddhist figures.  In this case:  Thousand-armed Kannon, Yakushi—or the Medicine—Buddha, and Amithabha.  I must say that associating Amithaba—or Amida—with Susano'o seems like a bold move.  The deity who tossed a backwards flayed colt into Amaterasu's weaving hut is also the Buddha who made the promise that all who call on his name would find their way to the western pure land? I guess. Together, the kami of Kumano are known as the Kumano Gongen, and there is a pilgrimage trail, even today, that leads between the various shrines and peaks, as well as various temple complexes in the area. There is one other interesting connection with Kumano shrines, and that is the fact that there is a Kumano Taisha up in the Izumo region.  Today, they claim that despite the names being identical, there are no actual ties between Kumano Taisha and the Kumano Sanzan.  The Kumano Taisha of Izumo is actually considered the Ichinomiya, or most important shrine, of Izumo—even more important than the famous Izumo shrine, itself.  It lies 30 minutes south of modern Matsue, and enshrines a kami known as Kushi-mikenu-no-Mikoto, said to be another name for none other than the famous Susano'o. Kumano Taisha claims to have been first mentioned in the Nihon Shoki back in the time of Takara Hime, aka Saimei Tennou, in an entry from 659, though that entry simply states that the Izumo no Miyatsuko was to repair the shrine of the "Itsuki" kami, and doesn't specifically mention Kumano Taisha by name.  There is an entry attributed to the Izumo fudoki, which claims a shrine was located on Mt. Kumano, identified with modern day Tenguyama.  And then, Kumano Taisha appears in the Engi Shiki in the 10th century.  Suffice it to say, there are many different ways that this can be interpreted. Scholars have attempted to look into the potential connections between Kumano Taisha in Izumo and the Kumano Gongen of Wakayama, but it does not appear that there is a fully formed consensus.  I would note that we certainly see various important worship centers branching out throughout the archipelago, setting up branches elsewhere, and we also see the association of various local kami with other, more famous kami, making the claim that they are simply another name for the same entity.  This would appear to be one way to bring different groups into communion with each other, as it were, and helping to gloss over the potential difficulties found in diverse belief and worship practices. As a side note, there is at least one other Kumano Taisha of note, found up in the Tohoku region.  It claims to be the "Ise of Tohoku", with a focus on Izanami and Izanagi.  It seems to claim a founding around the early 9th century at the Tenno's request.  Given that, I think we can ignore it for our current discussion. To bring this all back around, it is unclear if Uno no Sarara's tour of Wakayama included the Kumano shrines at this time.  Certainly Kumano would play an important role in the legends and stories that the court was putting together, but what structures were in place at this point in the story are unclear.  Her tour may have focused much more on the area around modern Wakayama.  Her tour of the area took a total of eleven days, which is more than enough time to have seen a fair bit of the area, and certainly would have been enough time to get down to the Kumano region, but we don't have any clear details that I see to say exactly what happened. Still, I do find it interesting to look at the juxtaposition of the Kumano shrine story with that of Ise.  Both took on some aspects of the official stories of the founding of Japan and appear to have been important shrines for the court to some extent, and both the trip to Ise and the trip to Kumano were events such that local taxes were commuted for a time to help pay for the royal visit. But whereas Ise would go on to reject the merging of Buddhism with local kami worship, Kumano appears to have embraced it.  Kumano worship took on a highly syncretic character, with Buddhism and Kami worship becoming inextricably intertwined, maintaining that character even today, despite numerous historical attempts to extricate the two from each other. Ultimately, Ise shrine would take pride of place as the national shrine of the royal family, but I can't help but wonder what would have happened if Kumano had been more ascendant. Getting back to our discussion of Uno no Sarara's various peregrinations:  we also have what appear to be two trips up to Tou-no-mine—the modern pronunciation for the name which Aston transliterates as "Tamu no Mine".  This is the peak where, about forty years earlier, Takara Hime is said to have built a circular enclosure and called "Futa-tsuki" or two "Tsuki" trees palace.  It was also known as "Ama-tsu-miya", the Heavenly Palace.  The modern Tou-no-mine is a mountain to the southeast of Asuka, however, there is also a theory that the Tou-no-mine and Futa-tsuki palace were actually on a small hill just due east of the Kiyomihara palace site.  This is where we find walls, the Sakafune-ishi stone, and other examples of work from the time when the Futa-tsuki palace would have been built. That said, to get to Tou-no-mine, we are told it was a two day trip—one day out and one day back.  That said, it wouldn't have all been spent traveling.  In fact, Tou-no-mine, today, is under two hours walking distance.  The site by the palace is much closer, and the entry for going to the Futatsuski is only mentioned on a single day.  So none of that is particularly helpful, in my opinion.  Ultimately, we know that it was a location near Asuka and that it was associated with Takara Hime, the last female sovereign in her own right—even though her reign was arguably run largely by her son, Crown Prince Naka no Oe. Speaking of whom, Naka no Oe was not only the father of Uno no Sarara, but also of Royal Princess Asuka.  So when Uno no Sarara went to Asuka's country house, also known as the Denso or Tadokoro, she was actually going to pay a visit on her own half-sister.  By the way, "country-house" is the Aston translation.  A more direct translation might be something like "Field Place".  It was a private estate belonging to powerful families, such as the local elites—or in this case the royal family.  It is a rare glimpse into the living conditions of those royal princes and princesses who were not resident in the palace itself.  I do find it interesting that it specifically identifies the royal princess and not some male relative or husband—and Uno no Sarara isn't really noted as visiting a lot of family members all over the place.  I've seen a suggestion that Asuka may have been married to Prince Osakabe, one of Temmu's sons, but if so it is interesting that Uno no Sarara goes to visit *her* house and not *his* house. Princess Asuka is not mentioned much, but given this and a few other things—including being mentioned in the Man'yoshu in connection with a poem by the famous Kakinomoto no Hitomaro—she seemed to be someone important, even though we don't have a lot of information on what that looked like at the time. And with that, we've covered most of Uno no Sarara's travels.  We discussed her near-constant trips to Yoshino, then there were official visits to inspect the fortifications and horses.  Granted, that latter duty was also done just at the palace, in Asuka, so it wasn't necessarily terribly special.  There was her expedition to Ise, which we discussed in a previous episode, and then down to tour the land of Kii.  There were short jaunts out to Hatsuse and Yonabari.  And the largely unexplained visits to Tou-no-mine and the enigmatic Futa-tsuki palace.  Finally, there was a note about her calling on her half-sister, Princess Asuka. So that was what Uno no Sarara was doing when she wasn't at the court.  Otherwise, whether it was in the Asuka Kiyomihara palace or in the new Fujiwara Palace, she was dealing with the business of the state.  Much of what is recorded are fairly common things—banquets, archery competitions, and similar events that are interesting in aggregate, perhaps, but maybe not so helpful in figuring out the larger trends that were occurring at the time.  There were edicts and changes, but we can talk about those separately.  There were natural disasters, as well. Overall, she spent eleven years on the throne, from 686 to 697.  In that time, she finished much of the work started by her husband, put her own stamp on the new government, and, perhaps most importantly, she set up her grandson for success.  It is worth nothing that Uno no Sarara's posthumous regnal name is Jitou Tennou, and while that was probably not something she chose for herself, it may give us some insight into how the Chroniclers viewed her.  Remember that the brothers, Naka no Oe and Ohoama, were given the names "Tenji" and "Temmu", respectively.  Tenji is "Heavenly Wisdom", and he is counted as the brains behind the Great Change, the Taika reforms, and much of the shape that the state took from 645 onwards.  Temmu is something like "Heavenly Warrior".  The victor of the Jinshin no Ran was remembered for his military strategy, even though that was really only a small part of his overall reign.  The characters of Jitou's posthumous title are two characters.  The first, "Ji", means "to hold" or "to have".  The other character is "tou" and generally means "relationship" or "to control".  It can also refer to unification. This is often considered to mean that her role was seen as continuing to hold the throne and continue the work of her husband and his line, his progeny.  In this case, that means strengthening the state that Ohoama had built, following through on his national projects, and ultimately ensuring that the throne passed seamlessly to Ohoama's grandson, ensuring that his line would continue.  Of course, it probably should be noted that of course it was also her own bloodline that she was continuing as well, something that would become important in later years. And it is easy for us to look at this as simply editorializing by the Chroniclers, who were, after all, trying to craft a national narrative as well as record the history.  In many ways the use of these posthumous titles allowed them to do that—to summarize an entire reign into something that could be easily remembered.  And yet, based on the actions that she has taken, there certainly seems to be something to this description of Uno no Sarara and her motivations. We saw, early on, how she cleared the way for her own son, Crown Prince Kusakabe, getting rid of his potential rival for the throne, Prince Ohotsu, and thus potentially averting another conflict at the start of the reign.  But then Kusakabe died, leaving her with his young son, and while placing a young infant on the throne might have become a thing in later centuries, that precedent had not quite been set just yet.  Even as it was, Uno no Sarara likely had some concept that she could not know how many years she would get.  A decade on the throne was nothing to sneeze at, and many sovereigns had much less.  And so, beyond setting up the structure of government that her grandson would inherit, she also had a few more things to ensure.  She would want him to be old enough to be taken seriously, and she would need to make sure that there were no other claimants that could complicate matters.  There was only one other serious candidate that fit that description, and that was Prince Takechi. Remember, Prince Takechi was Ohoama's eldest son.  He was also a maternal descendant of the Munakata, meaning that he didn't have the double-royal imprimatur that was presumably required to take the throne as the sovereign.  And yet, Uno no Sarara was no doubt savvy enough to understand that those kinds of traditions changed quickly and easily in the past, as long as one had the right political backing. At the same time, Uno no Sarara appears to have leaned heavily on Prince Takechi's support.  It was a risk, but his support for her efforts would help her do what she needed to do.  Not only that, but if anything did happen to the young Prince Karu, Prince Takechi was the next in line.  He was also the Dajou Daijin—the most powerful court position short of Uno no Sarara herself.  For many reasons, it would have been difficult if the Queen felt she needed to take him out of the picture. Perhaps then it was fortuitous that in 696 the issue resolved itself, when Royal Prince Takechi passed away. This was no doubt a sad event, and yet it also may have set things in motion.  Prince Karu had been born in 683, so he was fourteen years old—still quite young, but old enough.  He was also surrounded by supporters, including his own mother, widow to the late Prince Kusakabe, Royal Princess Abe. While it isn't mentioned in the Nihon Shoki, we get a glimpse of how all this was planned in the Kaifuso, published in 751.  There, in an entry for Prince Kadono, a son of Prince Ohotomo, we are told that after Prince Takechi's death, Prince Kadono met with Uno no Sarara and others and suggested a course of action.  He encourage Uno no Sarara to pass on the kingdom to Prince Karu, despite his youth.  If true, this is quite the statement from someone whose own father was killed in the Jinshin no Ran, which brought Ohoama and Uno no Sarara to power in the first place.  It appears as though she heeded his advice, setting up what would come next over the following year. And so it is from the year after Prince Takechi's death that we start to really see entries focused on Prince Karu.  In the second month of 697, for instance, we see that Tahema no Mabito no Kunimi was appointed to be Prince Karu's tutor.  Likewise we see Michi no Mabito no Atomi and Kose no Ason no Ahamochi appointed as director and assistant director of the Spring Palace—the palace for the Crown Prince, the Heir Apparent.  Interestingly, Aston notes that the Nihon Shoki never actually gives an entry for when Prince Karu was named Heir Apparent—it just seems to be assumed. Ten days after the new directors were appointed, a public great-congregation was held at the Crown Prince's palace—here called the Eastern Palace, and I'll admit I'm not sure if "Eastern Palace" and "Spring Palace" were different names for the same place or what.  I assume these were all part of the newly built Fujiwara Palace, though the most important part is the implications for Prince Karu.  He was being introduced to the court, it seems, with a large congregation at his residence where the court would be expected to acknowledge his position as the crown prince and heir apparent. Three months later, we are told that Uno no Sarara grew ill.  The Ministers and various government officials made votive images of the Buddha in an attempt to make merit and help her to recover.  While she would recover from whatever illness she experienced, I suspect that this was something of a wake-up call.  Uno no Sarara was in her early 50s, and she wasn't getting any younger.  She also lived at a time where she had to realize that many others hadn't made it as far, and perhaps her illness made her realize that if she was going to do something, she had better do it sooner, rather than later.  And so, just a little more than a month later, on the first day of the 8th month, Uno no Sarara abdicated the throne in favor of her grandchild, Prince Karu, soon to become the next Tennou. This isn't the first time we've seen an abdication in the history of Yamato, but it is perhaps the first time we've seen it quite like this.  When Takara Hime abdicated, I think we can agree that it was largely under duress.  She had just seen her son lead a bloody coup against the most powerful court nobles, and that really does seem to have shaken her.  No such bloody struggle was happening here, however.  In fact, there is plenty to suggest that avoiding a bloody struggle was exactly Uno no Sarara's point.  By overseeing Prince Karu's ascension while she was still around, Queen Uno no Sarara maintained significant control over the process. Part of this rested on the fact that when she retired from the position of Tennou she didn't just become some commoner or retreat to the position of Queen Mother or Dowager Queen or something similar.  Instead, she took on a new titled:  Retired Sovereign, or Dajou-Tennou.  Technically this means that her own title was something like "Greater Sovereign", compared to Karu's "sovereign".  This position was new, and may not have even been fully formed at the time of the initial abdication.  Unlike when Takara Hime abdicated, effectively acknowledging that she wasn't actually in charge, Uno no Sarara was planning to remain an active force in government.  Her grandson would be set up as the formal sovereign, or Tennou.  He would be responsible for the rituals and ensuring everything was properly carried out, but his mother, the Dajou-Tennou, would have a tremendous amount of clout and control. By all accounts, this abdication and creation of the "Dajou-Tennou" position really does seem to have been specifically set up for this occasion, to ensure the smooth transition of power.  This way, when Uno no Sarara eventually did pass away, there would be no question about who was seated on the throne.  Given everything she had witnessed—from stories about her how her own father had come to power as well as the events of the Jinshin no Ran and then everything that happened in the aftermath of her own husband's death—I can understand why Uno no Sarara would have been pre-occupied with the idea of ensuring a smooth transition to the next sovereign.  She likely could not foresee how this new position would be used in the future, and yet it would become something of a staple in the politics of the Japanese court. Initially, retired sovereigns were typically doing so for reasons similar to Uno no Sarara—to ensure a smooth transition of power from one to the other and to ensure that the next tennou could be established to avoid instability.  However, it would become something even more.  After all, why wait until your heir is actually ready?  If you are going to be running things, anyway, why not remove yourself from the tedium of ritual while retaining your authority?  And in later centuries we see the tennou retiring younger, leaving younger and younger heirs to hold the actual throne.  There would also be a certain Buddhist aspect to it as well, allowing the retired tennou to be seen as a kind of Golden Wheel Turning Sovereign who was theoretically beyond the material cares of the day to day.  The retired sovereigns would be referred to as "In", which is likely a reference to the suffix given to their compounds, rather than the common "Miya" or "Gu".  And so the government under these retired sovereigns would become known as the Insei, or government by cloistered sovereigns, but that system was still in the future.  For now, we are just seeing the seeds of what was to come, eventually. To understand this later phase of Uno no Sarara's life, we need to take our first few steps into a new source:  The Shoku Nihongi.  The Nihon Shoki ceases to describe anything after Uno no Sarara's abdication, and the official history of Prince Karu's reign—known to us as Monmu Tennou—is taken up by the Shoku Nihongi.  This is literally the continued Japanese history, and we'll talk about it in depth at some point.  For now, I would note that it was compiled in 797 – so literally a century after the last entry in the Nihon Shoki.  That said, it likely had much better records to go off of compared to the Nihon Shoki, though it was still likely compiled with a view that was still quite friendly towards the royal family and the position of the Tennou. And so, when Uno no Sarara largely disappears from the narrative, I don't know that we should assume that she had truly gone completely hands off.  After all, with everything we've seen, do we think that this is a woman who would just hand the reins over to a fourteen or fifteen year old boy?  And yet the first time she appears is in 701, when she is making a trip to her favorite vacation spot:  the Palace at Yoshino.  That said, there were some pretty big events that happened during this period, after her abdication and assumption of the title of Dajou-Tennou.  The biggest was the creation of the Taihou Code.  Once again, this will need a fuller treatment, but the Taihou Code was an update to the Kiyomihara code.  The Asuka-Kiyomihara code was 22 volumes, and focused on  the laws, the "ryou", but not necessarily the punishments, or "ritsu".  In contrast the Taihou code was 6 volumes of "ritsu" and 11 volumes of "ryou", for 17 volumes in total.  Unfortunately, we mostly have scraps of indications here and there, and the codes that came afterwards, which were each based on what came before.  For instance, we do know that they completely overhauled the rank system yet again.  Unlike the Kiyomihara  code, which took years to develop, the compilation of the Taiho code is ordered in 700 and completed by 701—likely because it was really more of an update and a compilation of what was already on the books. This was perhaps the most significant thing that happened while Uno no Sarara was still available to exert her influence.  Karu was still only about 19 years old at this point.  He would turn 20 the following year, 702.  That same year, Uno no Sarara would travel all the way out to Mikawa no Kuni, which is the eastern half of the modern prefecture of Aichi.  The royal procession, which started in the 10th month of 702, then made its way back through Owari a month later, and from there up to Mino, and then down to Ise and back through Iga.  The royal procession is first recorded on the 10th day of the 10th month and returned on the 25th day of the 11th month—a round-trip time of roughly 45 days.  Throughout we are told that various ranks and awards were given out to important individuals at each stop. Unfortunately, that trip may have taken a toll.  A few weeks later, on the 13th day of the 12th month, Uno no Sarara grew ill.  There was a great amnesty pronounced throughout the realm, and one hundred men took Buddhist vows on her behalf.  They even read the Sutra of Golden Light in the Home Provinces.  Alas, it was all to no avail.  Uno no Sarara passed away on the 22nd day of the 12th month—or January 13th in 703.  It was roughly six years from her abdication.  She would have died with at least some knowledge that the realm was largely in order.  Her grandson was on the  throne and had been ruling for the past six years.  He had attained the age of majority, and things seemed relatively stable.  There was even a new, grand, permanent capital city, just like on the continent. But that closes out the life of Uno no Sarara.  She lived in interesting times, experienced tremendous fortune and misfortune, and she put her indelible stamp on the state of Yamato and thus the future of Japan.  There is still more to go over in this period—we have interactions with the Emishi, updates to society, and various impacts to Buddhism.  We'll also take a look at some more important people from this period, including Kakinomoto no Hitomaru, the famous poet, and the poems of the Man'yoshu, and Fujiwara no Fubito, the son of Nakatomi no Kamatari and the one largely responsible for making the Fujiwara house the most influential house in the entire court. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Jess Row is the author of the novel Your Face in Mine, the essay collection White Flights: Race, Fiction, and the American Imagination, and two collections of short stories, The Train to Lo Wu and Nobody Ever Gets Lost. His fiction has appeared in The New Yorker, The Atlantic, Tin House, Conjunctions, Ploughshares, Granta, n+1, and elsewhere, has been anthologized three times in The Best American Short Stories, and has won two Pushcart Prizes and a PEN/O. Henry Award. He has received a Guggenheim fellowship, an NEA fellowship in fiction, a Whiting Writers Award, and a Whiting Creative Nonfiction Grant. In 2007, he was named a “Best Young American Novelist” by Granta. His nonfiction and criticism appear often in The New Yorker, The New Republic, The New York Times Book Review, Bookforum, Threepenny Review, and Boston Review, among other venues. He directs the undergraduate creative writing program in the Department of English at NYU and lives in New York City and Plainfield, Vermont. His latest is the shortstory collection titled, Storyknife. Learn more at jessrow.com Intro reel, Writing Table Podcast 2024 Outro RecordingFollow the Writing Table: @writingtablepodcastEmail questions or tell us who you'd like us to invite to the Writing Table: writingtablepodcast@gmail.com.

Join us as we sit down with Shane Hofius from the Mill Creek Coalition to discuss Acid Mine Drainage (AMD)—what it is, how it began, and why it continues to impact our streams and waterways today. Shane explains the science behind AMD, its effects on aquatic life and water quality, and the long-term environmental challenges it creates.We also explore the different treatment methods used to restore affected streams, the costs involved, and how restoration projects are prioritized. Shane shares inspiring success stories that show what's possible through dedicated restoration efforts and emphasizes the importance of regional collaboration in protecting our watersheds.Whether you're passionate about conservation or interested in learning more about ADM this episode offers some insight into an important environmental issue.

The Green Silk Scarf That Was Never MineBecome a supporter of this podcast: https://www.spreaker.com/podcast/cheating-all-the-time-cheat-stories--5689182/support.

The Town Where My Husband Was Everyone''s Husband but MineBecome a supporter of this podcast: https://www.spreaker.com/podcast/cheating-all-the-time-cheat-stories--5689182/support.

CinemAddicts #354 reviews movies coming out the week of Friday, July 31, 2026. They are Above & Below, The Samurai and the Prisoner. Son of Sara, and The Devil's Mouth. Bruce Purkey also reviews the Patreon Assigned pick Yours, Mine & Ours.   Timestamps 00:00 - Intro 05:40 - Some Karaoke Insights 11:16 - The Samurai and the Prisoner / NY & LA July 31 / Janus Films 19:47 - Son of Sara / VOD/Digital July 31.

In this episode of The Reformed Brotherhood, Tony Arsenal delivers a rich expository sermon on James 5:1–6, one of the most striking prophetic passages in the New Testament epistles. Drawing on the Jewish literary and cultural context of James's original audience — Jewish Christians scattered from Jerusalem by persecution — Tony unpacks why this text is not a blanket condemnation of wealth, but a devastating judgment oracle against those who hoard riches and oppress the vulnerable. Along the way, he explores the eschatological weight of accumulated wealth, the theology of God's omniscient justice, and the stunning comfort available to the suffering believer. The episode closes by returning to James's thesis: that trials of every kind, including economic oppression, can be counted as joy because of who God is and what He has done in Christ. Key Takeaways James is a deeply Jewish book written to a specific audience — Jewish Christians dispersed from Jerusalem by Saul's persecution, not a general audience of wealthy or Gentile believers. The prophetic "Come now" signals a judgment oracle, not a direct address — James is not rebuking wealthy members of his congregation, but pronouncing eschatological judgment on oppressive landowners using a technique common in Amos, Malachi, and Micah. Hoarding wealth is not morally neutral — it is self-condemning — The corroded gold and moth-eaten garments are not just symbols of decay; they serve as legal evidence against those who refused to use their wealth for God's glory and the good of others. Withholding wages from laborers constitutes a form of murder — In the ancient world, depriving workers of their wages could literally cost them their lives. James draws on Old Testament law to frame predatory economic exploitation as a capital sin. God sees and hears the cries of the oppressed — The wages of defrauded workers "cry out" to the Lord of Hosts, echoing the blood of Abel in Genesis 4. God's justice is not passive or delayed out of ignorance — it is certain and coming. Matthew 25 reframes Christian mercy as care for the body of Christ — The sheep-and-goats judgment is not a general humanitarian mandate, but a specific call to care for persecuted brothers and sisters — and to recognize that mistreating them is mistreating Christ Himself. Trials are counted as joy through the doctrine of imputation — Suffering is not stripped of its pain, but it can be moved from the loss ledger to the profit column because God uses adversity as the instrument of sanctification and glorification. Key Concepts The Prophetic Address: Who Is James Actually Talking To? One of the most common misreadings of James 5:1–6 is assuming James is directly rebuking wealthy Christians in his own congregation. Tony Arsenal corrects this by grounding the passage in its literary and historical context. James employs a well-established prophetic technique — seen in Amos, Malachi, and Micah — of addressing an absent party in order to pronounce judgment on them, while simultaneously comforting those who overhear the oracle. His audience is the dispersed, impoverished Jewish Christians who fled Jerusalem under Saul's persecution. There were almost certainly no wealthy landowners in the room. The "Come now, you rich" is a judgment declaration directed outward, designed to assure the suffering poor that God has seen their oppressor and will act. Far from being a proof-text for radical poverty, the passage is a pastoral comfort wrapped in prophetic fire. Corroded Gold as Legal Evidence Against the Soul James's claim that gold and silver have "corroded" is deliberately shocking — and theologically precise. Gold, uniquely among metals in the ancient world, does not corrode. By saying it has already corroded, James is not making a metallurgical claim but a moral and eschatological one. The accumulated, hoarded wealth of the oppressor has lost its purpose. It sits idle while workers starve, and in doing so it becomes evidence — a legal witness — against its owner in the court of divine justice. Tony draws a direct line between this image and Jesus's teaching in the Sermon on the Mount about treasures stored on earth being subject to moth and rust. Both brothers — Jesus and James — appear to be drawing on the same shared wisdom, likely rooted in the same household and the same mother's instruction. Unused wealth does not just fail to help others; it actively indicts its holder. Counting It All Joy: The Accounting Logic of Sanctification Tony closes the sermon by returning to James 1:2 — the thesis statement of the entire letter — and unpacking the word "count" as an accounting term, directly related to the doctrine of imputation. Just as righteousness is reckoned to the believer in justification, so suffering can be reckoned as joy in sanctification. This is not a call to pretend pain isn't real, or to perform contentment. It is a theological reframing: what belongs in the loss column of the ledger can, by faith, be moved to the profit side — not because the trial was pleasant, but because God is sovereign, good, and working all things toward the believer's conformity to the image of Christ. The oppressor means their wickedness for evil. God means it for glory. The supreme example is the cross itself — the only truly innocent man, suffering the worst evil ever committed, for the redemption of His people. Memorable Quotes The corrosion of that gold serves as evidence for the condemnation of those who are harming you — and the corrosion of this wealth is an indication of the corrosion of their very souls. He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees you — and that should be a great source of comfort. Imputation is an accounting term. And when we count it all joy, we're taking what should be a red line in the loss ledger — what should be an expense — and we're able to move it to the profit. Not because it didn't hurt, and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified. Full Transcript Tony Arsenal: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in the day of slaughter. You have condemned and murdered the righteous person. He does not resist you." It's always a little, uh, strange to sort of jump into the middle of a series, and, um, you know, Wes is one of the most competent preachers that I know personally, so I trust that he has given you a good and satisfying overview. Uh, but I don't feel like I would be doing my responsibility if I didn't at least touch on a few things, uh, related to the, the intro to James that I think is relevant for this particular passage in a way that maybe is not relevant for the rest of the book. So some of this I hope is review, I, I anticipate is review, but I think it's worth, uh, touching on. James, as you know, is the, the half brother of Jesus. He was the leader of the Jerusalem church, and specifically he was sort of the figurehead of the Jewish church as a whole. Um, the Jewish church was the only church for the very early part of the church's growth. There were always, uh, Gentile believers. Even in the Old Testament, there were Gentiles who trusted in the Lord of Israel and the God of Israel. They were often called God-fearers. They rarely converted all the way to Judaism, but they were sort of seen as an attachment to the Jewish people. They didn't participate in all of the blessings of the Jewish people, but they did participate in most. They often had the same kind of protection. They were in a form of covenant with God. Um, they were able to worship and offer sacrifices. The temple itself had a whole portion of the temple dedicated called the Court of Gentiles, specifically for these Jewish worshipers. And as the church spread, primarily through persecution, which we'll touch base on here in a minute, as the church spread out from Jerusalem into Judea and Samaria, and ultimately to the ends of the earth, it took on a, an increasingly Gentile Greek flavor. As more and more primarily initially Greek converts came into the church, and then of course, as it spread to other sort of non-Hellenistic lands, other, other types of people, other nations, other people groups joined the church, the scriptures which-- the New Testament we receive primarily from Paul, at least in terms of the epistles, um, also began to take on a more Gentile flavor. Not because Paul was a Gentile, but because Paul was ministering primarily to Gentiles What we'll see here is that James is a very Jewish book. I'm sure that along the way there's been several kinds of things pointed out to you to show that, but I wanna show a couple things that not only establish James as the author, James the brother of, of Jesus, but also root the, not only the author, but the audience in a distinctly Jewish Christian, uh, context. So you don't have to turn there, I'll read this, but in Acts, uh, 15, which is the, the great Jerusalem Council, uh, we read this. It says, "With the following letter..." So the, the council meets, they make a decision about what k- what parts of the Jewish law were going to be commended to and recommended, uh, and required for the Christian believers, the Gentile Christian believers, and when they're done, they send this letter to all of, all of the churches. And it says, "With the following letter, the brothers, both apostles and the elders, to the brothers who are at, of the Gentiles in Antioch and Syria and Cilicia, greetings." Now, I don't know about you, but I always sign my emails the same way, right? I've got, like, my work signature that I have to use, that the, the hospital makes me use with all the proper formatting and colors and fonts, but I always have the same signature. Mine is very simple. I just say, "Thanks," right? I just sign it as, "Thanks," above my signature, and I'm sure you all have that sort of characteristic way you sign a s- sign an email, or maybe it's the way you say goodbye at the end of a phone call. My father-in-law always says, "So long," which is a phrase you don't hear very often, so it's very distinct to him. We all have these little tells in our communication that sort of tip off who they're from. If you turn quickly back over to James 1, so just flip the page, uh, to the left here, he starts his letter by saying, "James, a servant of God and of the Lord Jesus Christ, to the 12 tribes in the dispersion, greetings." It's the only two letters in the New Testament that we have where the author identifies himself, sends to a sort of generalized audience, and then signs it, "Greetings." Now, James, the brother of Jesus, was the leader of the Jerusalem Church. He was the leader of the Jewish ch- the Jewish Church in general, and he signed the letter coming from the Acts Council as sort of the presiding minister. If, if we were, y- you might call them, like, the moderator of your business meeting, or we would call them the moderator of our presbytery or our session in the Presbyterian context I come from. He was the one who sort of, like, presided over there, and so the letter that went out to the churches was signed in his name and written, drafted by him. So we see this characteristic way that the letter is addressed with this final word, "Greetings," which is not used frequently in the New Testament We also see when we look at the language carefully that the audience of this, uh, of this letter, it's debated and there are good arguments, but i- in my opinion, it's very clear that the audience of this letter is not Jewish Christians in general or, uh, Jews who have not yet converted. There are some people who would say that 'cause they're called the 12 tribes. But instead it is the Jewish Christians who originally dwelled in Jerusalem and were sent out into the countryside after the persecution that was started primarily by Saul. If you look at Acts, Acts 1 which is, uh, the passage where Saul begins to persecute the church or where Saul kinda comes on the scene as the persecutor of the church, there's a couple distinct, um, distinct linguistic markers we should touch base on. Starting in verse one it says, "And p- Saul approved of his execution. And there arose a day-- that day a great persecution against the church in Jerusalem. They were all scattered throughout the region of Judea and Samaria, except the apostles. Devout men buried Stephen and made a great lamentation over him. But Saul was ravaging the church and entered the house after house. He dragged off men and women and committed them to prison." When we look at this and we compare it to that, uh, again, that first verse of James where he says to the ones who are scattered, we see that there's a pretty strong linguistic parallel that tells us that the people he has in mind for this letter, the people he's addressing, are the same people who were dispersed or scattered out of Jerusalem in the persecution. When he says to the 12 tribes in the dispersion, that word dispersion is not really a translation. It's what we call a transliteration. So it's not like we've taken a word and sort of given it an English word. We've just changed the word, the letters over to English letters. In Greek, the word is diaspora, dispersion, and in, uh, Acts 1, the verb used to, to sort of describe this scattering of them is diaspero. And it is a picture of scattering seed. This is what a farmer would do. So it's not even the normal word we would use when someone is fleeing persecution. It's this idea that God has scattered Christians out into the world, in this case by persecution. He scattered them out into the world to be planted. A lot of this is where we get phrases from Tertullian about the blood of the martyrs is the seed of the church. Now, why does this matter? As I mentioned, we often think in Gentile categories when we're reading the New Testament, and for good reason. One, we're all, all Gentiles, I'm presuming. I, I don't, I don't think-- I think I mentioned this last time, and no one came up and corrected me. I don't think anyone here is ethnically Jewish with ancestry that they're directly aware of, you know, where they trace their lineage directly back. Europe is a, a big amalgamation of just about everything, so most of us probably have a smattering of different ethnicities. But none of us are ethnically Jewish to the idea that we would, uh, identify as such in the same way. And even if we were, we've been raised and grown up in a Gentile context. We live in the West. We have-- We think in different categories. And what's more is most of the New Testament is written primarily to Gentiles by someone who is ministering to Gentiles. So Paul uses a fair amount of, of Hebraisms or things that are related to the Old Testament. Of course, he's explaining the Old Testament, and he makes ample reference to the Old Testament because that is the word of God, and it is profitable for our teaching, our correction, our reproof, and ultimately for our, our sanctification. But he uses metaphors and language in a way that is not common to the Israel context that Jesus and James and Peter and the other apostles were raised in. We don't have time to go there, but there's even some metaphors that Paul uses that are actually used the opposite way in, uh, in the more Hebraic Jewish, uh, epistles we have. One example that comes to mind is, um, Paul looks at the concept of milk, and that's not necessarily a good thing, right? It's not a bad thing, but it's what immature believers use, right? They can't handle the meat of the Bible. They have to be given the milk of the gospel before they can progress to the meat. In the Book of Hebrews, which I don't think was written by Paul, and in other places, Peter uses milk as a way to talk about nourishment, right? We think of the land flowing with milk and honey. Milk was not seen as some sort of substandard food that was only for babies. It was seen as, like, the richest, best thing that you could eat. We all have a linguistic environment that we grow up in. We all have a shared vernacular. You know, if I say something like, "You can't get there from here," everyone knows what that means. Obviously, you can get there from here, but you have to take this circuitous route. We know what that means. I think if we went around the room, we probably would find that there is this shared language. And then if we took individual families, we'd find that even within those families, there's further narrowing down of sort of like inside jokes and words that are used in ways that are not necessarily the same as others So when we read James, or when we read the letters of Peter or the letters of John, we should default to thinking more along the lines of comparing them to the words of Christ in the Gospel, first and foremost, and then to the Old Testament before we start to think about them necessarily comparing them to Ja-- or to Paul or to other kind of first century Hellenistic literature. That's not, of course, to say that Paul and James contradict. I'm sure that we went through a long explanation with much detail when you got to James chapter two, which is, of course, the most famous example. Paul uses the word justification or justify in a legal sense to make or to declare someone to be righteous. It's the verdict that the judge delivers, and it communicates the status. It actually performs what it says. When the judge says, "I find you not guilty," it changes your status from being potentially guilty to being cleared of all charges. Paul uses it slightly differently. He's not using it in the sense of to make someone righteous or to declare them righteous. He's using it to say they've been shown to be righteous. They've been validated. They've been vindicated. And if we get that mixed up, that's the source of all sorts of confusion. So when we come to this passage, and we'll get there, I promise, when we come to this passage, we have to understand some of the metaphors and the language that's being used draws from an existing body of shared cultural language that is foreign to us and is in some ways foreign to the rest of the New Testament, apart from what we see in the Gospels And it's important to remember, and this is why it's so key to land, that the audience of this letter is the persecuted, poor Jewish Christians who probably had a fairly comfortable life, relatively speaking, living in Jerusalem. These are city folks. These are people that live in Jerusalem or farm into the fields immediately around Jerusalem. They were established. They owned land. They probably had family that they had to leave, and now they're scattered out into the country with nothing. They're sent out into the world with no jobs, no family connections, no social welfare. Because they've left the Jewish faith, at least from the perspective of the Jews, they can't even go to their Jewish brothers and sisters and rely on the hospitality that's required in the law of Moses This is so important when we think about how James opens the letter and delivers what I think is his thesis statement. "Count it all joy, my brothers, when you face trials of every kind." Trials like not knowing where the next meal is gonna come from, not knowing where the next roof over your head is, not being sure you can feed your children. We all face real trials and tribulations in our life. Some of them are related to our faith, and some is just the fallen human condition in the fallen world we live in. But we're talking here about a totally different category of, uh, trial and persecution than most of us hopefully will ever experience That brings us to our actual passage now. James opens up this section with a linguistic marker that signifies this is a change in topic. He says, "Come now," or another way to translate it might be, "Now listen. Listen up." When my son is doing something that, uh, I need him to stop or I need to give him instructions, I hold him by his shoulders and I say, "Look at my eyes. I want your eyes right here. Look at my eyes." That's what Paul is doing. He's stopping and he's interrupting the flow of language. This shows us this is a new topic and a new audience. James is not speaking to rich Christians in his audience. First, 'cause there likely weren't any rich Christians directly in his audience. Remember, these are the, the poor Christians scattered out into the Judean countryside, into Samaria He's using a technique that's really common in the prophets. It's common in Jesus, where he's addressing the people who are not really listening as a way to establish that they will be judged, to hold them accountable, but also to comfort those who are hearing the message. This is a form of prophetic address. We see this in Amos, where he's chastising the Jewish leaders. Uh, in Malachi and Micah, this happens. Malachi is primarily, at least initially, is primarily, uh, a book that is railing against the rich leaders in Jerusalem who had oppressed their own brothers and sisters. The chances that those Jewish cr- uh, Jewish leaders were reading his prophecy or hearing his prophecy is pretty slim. So he was addressing a different group to establish the judgment that he was proclaiming on another party. Jesus does this when he says like, "Woe to you, scribes and Pharisees." There were probably scribes and Pharisees in the audience there, but he wasn't just talking to the people in front of them. He was pronouncing a judgment oracle, a judgment prophecy on all people who fit that category, and James is doing the same thing here James is not opposing wealth generally. Sometimes James is used as kind of a New Testament example to justify the idea that we should all be poor and wear shabby clothing and walk around barefoot and dirty all the time. Right? This is a key passage that's used, uh, in parts of the church that really emphasize sort of a poverty-based lifestyle. Think of like the wandering monks of the Middle Ages or the, the, um, sort of more radical exclusionists that exist even in our day. I remember when I was in college, I was really enamored with this figure named Shane Claiborne. Some of you have probably heard of him, and I remember I was so impressed because he, he didn't buy new shoes. He just cut new shoes out of duct tape and put them back together. Now, there's some, you know, there's some rugged, uh, rugged get-it-done-ness that, uh, I think us, uh, New Englanders can appreciate, but God does not call us to wear duct tape shoes, at least not universally. I'm not gonna comment on whether he calls Shane Claiborne to do that. I also don't think Shane Claiborne does that anymore. Um, some of us he may call to a lifestyle of poverty in association with a mission field or in association with a specific calling. He does not call us generally to be poor or to not gain wealth What he is opposing here is the refusal to use wealth appropriately for God's glory and the accumulation of wealth just for wealth's sake We'll see that as we unpack the language here a little bit. He establishes that he's not just talking about the earthly hoarding of wealth, as though somehow the very act of accumulating wealth was itself the problem. What he's doing is he's pronouncing an eschatological judgment on those who hoard wealth and use it to oppress others. We see here he says, "Come now, you rich, and weep and howl for the miseries that are coming upon you." Th- that word weep and howl, those are li-- those are words that are most commonly used in prophetic literature to describe the final cry of anguish. Think about the weeping and gnashing of teeth that Jesus talks about. This is the language he's using. He's talking about the final estate of those who refuse to submit their wealth to God He says, "Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be the evidence against you and will eat your flesh like fire. You have laid up treasures in the last days." Now, remember what we said. We, we should read this not in light of some general wisdom, although it is general wisdom that if we accumulate wealth, it tends to not actually go well for us if we're not utilizing it in God-honoring ways. But we should read this in light of the most obvious connection, his big brother, Jesus, who taught his people, "Do not lay up for yourselves treasures on earth, where moth and rust destroy, where thieves break in and steal, but lay up for yourselves treasure in heaven, where neither moth nor rust destroys, where thieves do not break in and steal. For where your treasure is, there your heart will also be." To maybe land this linguistic, uh, this linguistic connection a little more, I don't know, vibrantly, I'm gonna speculate a little bit. So if you don't like it, then you can disregard it. This is not God's Word. This is a speculation. I can just imagine little Jesus, little nine-year-old Jesus, and probably little six or seven-year-old James and the rest of their siblings, and there's quite a few of them. And we have Joseph, uh, who maybe at this time was still living, although probably not. We know he was living until Jesus was later, you know, 12, he was still around, but we don't know exactly when he left the picture. But he was a carpenter, and he was not, probably not overly wealthy. Uh, they had had to pick up and move, you know, cross-country anyways. They-- We don't know exactly where they were from initially, but they went to Bethlehem, and then they returned to Nazareth. They probably didn't have a lot. There were a lot of mouths to feed and only one business. They didn't have a farm. They didn't own livestock that we know of. I can just imagine a time when little J- little James or one of his sisters was frustrated about the fact that they didn't have anything. And I could picture Mary getting down and going, "Do not store up treasures in, in, uh, in heaven or on Earth. It's all gonna waste away." The same way we might tell our children kind of a, a moral kind of story. Sometimes we have this picture, last time I was here I, I spoke on Philippians 2, we have this idea that Jesus was somehow like Superman, that he, he was just pretending to be a normal human most of the time. As it touches his humanity, as, as we think about Jesus as a human, he had a, his own human set of thinking faculties, his own human knowledge. He grew in wisdom and stature is what Luke teaches us. Well, where did he get some of this wisdom? There's a good reasonable argument to be made that some of the pr- more proverbial type sayings that we see in Christ, that they actually come from the wisdom of his mother and father. And a really good reason to believe that is James relies on the same exact, uh, sort of proverbial wisdom to l- land his point. He doesn't create his own metaphor, he goes back to, at the very least we can say he goes back to the words of Christ. That's a very safe position to take. But this is the shared linguistic context that they both grew up in And he says, "You've done this in the last days." Now, the, the phrase last days in the Bible, uh, in the New Testament generally refers to the time period from Christ's resurrection to his return. We, for a lot of reasons, think about it as kind of like that climactic end period in time. Depending on your, your persuasion, maybe this is when the Antichrist comes, or maybe this is before or after, or maybe during the time when the church is raptured. But in either case, we think of that sort of last period in time before Christ finally comes back. But the New Testament writers are really talking about the entire duration, from Christ's resurrection to his return is what they're referring to. But it does have in view this idea that we are in the last times. The, the final judgment is not necessarily strictly something that's out there in the future. We are living in the last days now, and so what we do and what we say and, and how we worship and if we worship is eschatology. It is the theology of the last times He also positions this as though this is a universal thing going on with those who hoard wealth. This is a very shocking image. Um, we have very good ways to preserve things in our modern world, right? We have ways to m- to make, uh, stainless steel that won't rust, or at least won't rust quickly. But most things in the ancient world, even most precious metals, corroded. Um, I remember when I was growing up, there was this project in my hometown. I lived in a, a little town called White Bear Lake in, in, um, Minnesota, although little is relative. It's pretty big compared to most of what we have out here. And I remember when I was maybe 12 or 13 years old, they had this big building project to build this brand-new, beautiful lakeside pavilion in the center of town, and it w- just gleamed in the sun. It was so gorgeous, and it was made of copper, and everybody loved it, and two years later, it was bright green. I think it's still bright green. I think they figured out it wasn't worth repairing, so they, they just, they just make sure it doesn't keep getting worse, and at some point, I'm sure they either have or will tear it down. But the one metal in the ancient world that didn't do this was gold. It's part of why gold is such a durable measurement of wealth is because it doesn't wear out. It doesn't corrode. It's very soft. It's very easy to damage it, which is why we don't build statues out of it, or we don't build, uh, buildings out of it usually, but it didn't corrode. So when James says here, "Not only your silver, which tarnishes and corrodes, but your silver and gold have corroded." Not are corroding, but have corroded. The rich hearer of this is probably, you know, sitting around like Scrooge McDuck with a pile of gold coins thinking, "Ah, it looks pretty good to me." And what James is saying is, "No, no, no. No, it's corroded. It's eating away at your heart. It's lost its value because you refuse to use it, and so it sits in a pile doing nothing for no one, except serving to further your own condemnation." This is such a crazy, shocking situation that the insanity of not using your wealth, period, the insanity of sitting on your wealth in the ancient world is going to serve as a form of evidence justifying the condemnation of these wicked fools And further, the corrosion of this wealth is an indication of the corrosion of their very souls. There's something about money. I was-- When I was here a couple times before, I preached one of the wealth passages out of Ecclesiastes, and there's something about money that has a unique way of really, really wrecking us. Either we don't have it and we want it, or we have it and we don't wanna lose it, or we have it and we don't spend it wisely. It seems like there's an infinite number of ways to screw it up. And we landed last time that the gospel is good news because with the nearly infinite ways of screwing it up, we're going to screw it up. But the one way that he talks about screwing it up here is hoarding it and sitting on it and not using it Moving on into verses four and five, James moves us now to a more sort of temporal register. He starts out by talking about what wealth is and what it's doing and how it will ultimately affect the entire life and eternity of those in his targeted audience, those he's proclaiming this prophetic, uh, judgment against. But in verse four, he moves back to the behaviors that are being, uh, being engaged in to show the state of these people's souls. He says, "Behold, the wages of the laborers you, who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter." James here points at the, at the behaviors that show this hoarding behavior, and he does it for a number of reasons. One, he needs to call out sin. That's part of the role of a Christian, and especially a leader or a minister in the church, is, um, to not only call out sin in the body of, of Christ, but in a, I think a very particular way, and there's all sorts of, uh, all sorts of theological controversies flying on around about Christian nationalism and other associated things. Some of it is just the spirit of the age. Um, post-COVID, there's a, a real strong sense that our government has failed us and we need to replace it with something else. But there is a, a true way, and I, I think some of those things are a little misguided, but there's a true way that the church, particularly her leaders, should be speaking to the culture around us, and yes, even to the government, to proclaim the truth of God into a wicked and godless culture. This might take the form o- of a m- minister who goes to a town hall meeting to speak out against a gambling association that's going to be forming, or a, an elder in the church or a deacon in the church who goes to speak to, uh, to the city hall or to the state legislature about the wickedness of abortion and about what we see it does to women's lives when they are fooled into thinking that this is the right thing for them. Again, the church is not the state, and the state is not the church, and we should be very careful not to cross those lines for all sorts of reasons. But we as a culture, as a Christian culture, in the United States particularly, have lost sight of our responsibility to speak truth in all circumstances to those in power So James is doing that, of course. But even more so, this is a way that he establishes for his direct audience, for the Jewish poor Christians who have been scattered in this diaspora, in this dispersion. He looks at them in a sense and says, "I see you. I see what's happening to you." And as God's representative, as his chosen voice for this message, as his inspired author, God sees you too This goes back again, the first two chapters of James serve as kind of a thesis statement and table of contents for the whole book. We get an idea of what may have been happening, the actual, uh, acts that were being engaged in, in, in chapter two verse six, he says, "You have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong?" James has in mind here a form of predatory land purchasing, where the rich were sort of sweeping up property. They were sweeping it up, and then they were charging probably exorbitant prices to those who would lease the land to try to eke out a living. Does that sound at all like any of our current context, right? When's the last time any of us have tried to buy a house and found anything reasonable? Well, a large part of that is that there are big companies that are scooping up all the land and buying all the, the developments. Now, I'm not commenting on those particular situations. I don't know those people. I don't know their hearts, and some of those things actually are doing good things for the community. But we're familiar with this idea of someone who will purchase a resource, who will then jack the price up in order to turn a profit on it. I'm not opposed to turning a profit. Y- y- yeah, it takes money to run a business, and you have to, you have to recuperate those funds if your business is going to survive. But there's a, there's a way that that can be done that is a predatory act These rich landowners were getting fat on those that they were victimizing In our, in our modern world, we tend to think of someone who is overweight as unhealthy, for good reason, right? Too much weight, and I say that with someone with a little too much padding around the middle, so no, no judgment on this, but too much weight is not healthy, right? We hear that from our doctors, that there's a healthy weight range and there's an unhealthy weight range. In the ancient world, obesity was not the concern, right? Malnutrition was the concern. And so when you see, uh, a king in the Old Testament who's, who's noted to be fat, that's not always negative. Sometimes it is, but he's noted to be fat or he's noted to be large. Even the word for glory, I'm sure you've heard this before, the word for glory in the Old Testament has to do with being heavy. So this idea of weightiness or, um, being able to eat enough to actually gain weight instead of being thin was seen as a good thing, but not when you use it as a way to victimize other people. A person who gathers wealth honestly and enjoys it, that's, that's Proverbs right there. That's the Book of Ecclesiastes in its sort of positive sense, is that we, when we accumulate wealth and we use it for God's glory, it's perfectly okay for us to also use it for our enjoyment. God wants us to enjoy the fruit of our labor. But when we accumulate wealth and use it as a way to gain power over someone and to abuse them, that is what James is railing against here And ultimately, with the audience that James is writing to, this is a form of murder. This is why he says, "You have fattened your hearts in the day of slaughter." Because a person who can't feed their family in the Old Testament or in the New Testament era was likely to see them die. There are not a ton of people in modern America that are starving to death on the streets. It's not to say it doesn't happen. It's not to say that there's not things like food insecurity or malnutrition, but there are, there are plenty of places people can go to get their basic food needs met. It was not like that-- It's not like that in most of the world now, and it certainly was not like that in the ancient world. And so a, a landowner who again refuses, we're talking about the Jewish landowners, refuses to obey the Jewish law to leave some leftovers for the poor, and instead gleans all the way to the corner so that they can turn a little bit of extra pro-profit, is not only sinning against the Old Testament law, but is committing murder in the strictest sense by refusing to preserve the life of these poor, uh, Christians who are destitute And again, James is encouraging his readers here that the Lord has not ignored their plight. We can think back to the Book of Habakkuk, where Habakkuk basically lodges a lawsuit against God, saying, "You are not paying attention. You're not doing your thing. You're not being faithful to your covenant." And God says, "Let me show you how faithful to my covenant I am. The Chaldeans are on the way." And Habakkuk is like, "Whoa, wait a second here. That's not what I had in mind." God sees the oppression of the poor. He knows when His people are targeted. He knows when children are abused or when widows are ignored. He knows when the government does something to shut down a church, or when the medical institution refuses to acknowledge your personal rights. He sees those things, and He's not ignorant, and He's not static. He's not sleeping on those things. The purpose here is to comfort the oppressed by showing that God is not ignorant of what has happened to them. Just two quick Old Testament examples that use similar language. In Genesis 4, we read of Cain and his murder of Abel, and in verse eight it says, "Cain spoke to Abel his brother, and when they were in the field, Cain rose up against his brother Abel and killed him. Then the Lord said to Cain, 'Where is Abel your brother?' He said, 'I don't know. Am I my brother's keeper?' And the Lord said, 'What have you done? The voice of your brother's blood is crying out to me from the ground.'" Numbers, uh, 35 verses 30 says, "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall accept no ransom for the life of a murderer who is guilty of death, but he shall be put to death. And you shall accept no ransom from him who has fled to the city of refuge, that he may return to dwell in the land before the death of the high priest. You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land except for the blood that is shed in it, except by the blood of the one who shed it." There's a rich history in the Old Testament of language of inanimate things, land, blood, wealth, other kinds of things that give testimony to God in some way, and specifically of these inanimate, uh, impersonal things testifying to the sin of the people that dwell around them. Even Christ says, "If these people do not worship me, the rocks will cry out." Now, the rocks are not literally crying out, although it certainly would be within God's power to make the rocks sing. But Christ is not saying in that passage that the rocks are going to form mouths and begin singing Hosanna or whatever song they might have been doing. What he's saying is that the very rocks themselves give testimony to the glory and goodness of God. So even if the people around here fail to do so, the entire rest of creation is doing so, and that is what James is saying here. My dear brothers and sisters scattered in the dispersion who have nothing, and in society's eyes are nothing, some of you are facing persecution. Some of you will be killed for your faith, but God sees because the wealth that is being accumulated on the breaking of your own backs is crying out. The corrosion of that gold serves as evidence for the condemnation of those who are harming you We often want justice in the moment. I think we always want justice in the moment, don't we? I think it's a really hard discipline to say, "That person wronged me, but I'm okay letting God sort it out." That is a hard pill to swallow, but it is often the pill that we have to take. It's the medicine that God uses to further our justification, our j- our, uh, excuse me, our sanctification Paul says, you know, "Do not take vengeance. Let the Lord do that." We can trust, and this is where the comfort of this passage comes for us, brothers and sisters, we can trust that when we are wronged, that when someone has done something to us that is a violation of God's law, that that sin will be punished. Now, when we're dealing with other Christians, that sin has already been punished, and so it is not, it is not appropriate for us to hold onto that and to take vengeance. That's what the parable of the unmerciful servant is all about If I as a Christian refuse to forgive my brother and sister when they've wronged me, it's me saying that I'm a better judge of their sin and I'm a better executioner than the Lord is when he punished that sin on the cross. But that sin was not atoned for when we're talking about unbelievers. When we're talking about those who will ultimately end their earthly life and find themselves waking up in flames, that sin has not been atoned for, and so God will have his justice, and we will have our justice. We won't turn there, but in Revelation, we're familiar with the passage, I think it's chapter six, where the martyred saints are under the throne and they say, "How long, O Lord?" Well, God doesn't answer their question, but he gives them new clothes. When Job cries out and he's, he's saying, "I don't understand why this is happening. Why are you targeting me, God? Why, why are you a hunter with your arrows in my liver?" God doesn't tell him why, but he says, essentially, "I'm God and you're just going to have to trust me that this is right." We see a very similar, uh, kind of situation here when we think about when, uh, when Abraham, uh, when God tells Abraham what he's about to do to Sodom and Gomorrah, and then Abraham negotiates, apparently negotiates with God, uh, trying to secure the salvation of the city for the sake of the righteous. And we read starting in verse 20 of chapter 18, he says, "The Lord said to, to Abraham," he says, " 'Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. If not, I will know.' " God is always seeing and investigating the sin of people We're, we're teaching my son, August, the children's catechism, which is a, a great resource. Um, and one of the questions is, "Can you see God?" And the answer is, "No, but he always sees me." Now that may feel at first to some people like a little bit of a heavy-handed answer, but knowing that God sees us is not just there to correct our sin. It should do that, right? Even the secret sins we commit in the dark when, when we're not being watched by anyone else, even, even those God sees. But do you know what else He sees? He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees your progress. He sees you, and that should be a great source of comfort Now this passage, especially verse six, can be a little bit hard to apply because although we're the targeted audience, we're not the target of the judgment oracle. So I think what we have to do, we have to, we have to think about this in light of the way that God talks about the judgment of unbelievers in other places in the scripture, and how that helps us to understand kind of what our, what our status is. If you'll take your Bibles and open to Matthew chapter 25, I think the, um, the account here of the goat and sheep judgment, uh, is instructive for us Starting in verse 31, it says, "When the Son of Man comes in his glory and the angels with him, he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, 'Come you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer him saying, 'Lord, when did we see you hungry and feed you or thirsty and give you a drink? When did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?' And the King answered them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' Then he will say to those on the left, 'Depart from me for you for, uh, depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, I was naked and you did not clothe me, I was sick and in prison and you did not visit me.' Then they also, uh, they also will say, answer saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and not minister to you?' Then he will answer them saying, 'Truly I say to you, as you did not do it to one of the least of these, you did not do it to me.' And these will go away into eternal punishment, but the righteous into eternal life." Now, this passage is sometimes understood as a general command to feed the poor or the sick, or to visit those in prisons, or any of the f- the sort of mercy ministry things that, that, um, are mentioned here. And those are all things that Christians should do, right? We should be engaged in, um, in mercy ministry to the poor, to those who are destitute. We should be mindful and thoughtful of those who have needs around us. What this passage is teaching, though, is not a general command to feed all people, but a specific command to care for your brothers and sisters in Christ when they have a need He doesn't say to the righteous, "You did these to everyone." He says, "Whatever you did to the least of these, my brothers, you did it to me." All of the things that are listed here, the, the six mercy ministries that are listed by Christ here, are things that persecuted Christians were suffering at the time, persecuted Jew- Jewish Christians, and that would be common experiences for, for Jewish Christians and for all persecuted Christians. Right? They're hungry. They don't have food. Our diaspora Jewish Christians don't have land to farm, and even if they're able to scrape together enough funding to lease out a farm, they're being, uh, they're being totally overwhelmed by the cost of that. The sort of homeowners association dues of these pyramid schemes that were going on in the first century, they were so exorbitant that it wasn't even subs- subsistence farming. Christians were being thrown in, uh, in prison. They didn't have enough money to replace their clothes when it wore out. They couldn't have access to clean water. We take clean water as such a, such a basic thing, and it's so easy. You just turn on the tap, or you just go to the store and you buy a bottle of $7 water. It wasn't like this in the first century. If you didn't have a well, you didn't have water, unless you had someone who cared enough to share this precious resource with you. And so what Christ is saying to, to his people, both in the immediate audience on the Sermon on the Mount, uh, and in this, the Olivet Discourse here, what he's saying to his people is when someone in the body of Christ does not have what they need, the body of Christ should step up and make sure that that is the case, that they take care of that person. And likewise, he's saying to those who are not a part of the body of Christ, "Depart from me, I never knew you." Now, the intro to this, why it sometimes is called a parable, is the sheep and the goats. We sometimes go way too far into the arena of comparing the behavior of sheeps with the behavior of the people here, right? Sheep are nice, they're affable, they listen to you. In reality, from what I understand, sheep are pretty dumb and can be very stubborn, right? And then we, we read and we go, "Goats are stubborn, they're rebellious, they're not really good for anything." Well, there's a reason people have goats on farms. They, they can be stubborn, right? They can be destructive, but they also serve a purpose. So the point here is not that sheep are good and goats are bad. The point is that sheep are not goats and goats are not sheep. And, uh, another point that comes with this is sheep don't become goats by behaving like goats, and goats don't become sheep by acting like sheep. I have some friends that will tell you they have very affectionate, friendly, lovable goats, right? I'd, I would... If I could get my kids one of those little pygmy goats that everybody loves, I would do that, 'cause they can be very kind, very sweet, and they're very smart. But they're not sheep. And if you read this passage carefully, this fact that those who are taken to the right are, are in fact taken to the right is not because they fed the poor. It's not because they ministered to Christ by feeding the least of these. They did those things because they were part of the kingdom The King says to those on His right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world." The sheep on the right were always going to be the sheep on the right. They were predestined according to the counsel of God's will before all time to live and walk in good works. That's just Ephesians 2 there. That's also just James 2 there. You have faith, I will show you my faith by my works. This is evidence language, loved ones Likewise, the ones who are told to depart into eternal darkness were also predestined not to inherit this kingdom. No kingdom was prepared for them before the foundation of the world. They have no inheritance. They have nothing. They will end up in the state that they are trying to impose on these poor Jewish Christians. They will end up in the state that they may be trying to impose on some of us in this room And for the final verse here in, in chapter five, in verse six here, there's a lot of discussion and debate in the commentaries about who the identity of this righteous one is. It says, "You've condemned and murdered the righteous person, he does not resist you." Now, some commentators will take the fact that this is the singular righteous person, that he has been murdered and h- was condemned, and will take this as a reference to Christ. And that would, would make good sense, right? The Jewish, the wealthy Jewish landowners, the wealthy Jews in Jerusalem who per- who persecuted and cast out, um, the Christians, they were in the same group of people who condemned and murdered Jesus And at least at the time of writing this, and in many ways in our own day, God is not necessarily resisting them. He's allowing them to store up judgment for the coming day of wrath There are others who will take this as sort of the hypothetical singular, right? The righteous one or the righteous person is this, uh, representative hypothetical person that represents all of the persecuted Christians. And so it's more like saying, um, to the, the wealthy landowners who are persecuting Christians, "You have condemned and murdered the Christians, the righteous people, and we do not resist you." Now, at the end of the day, it's, it's always good to have good, sober, well-intentioned, text-based debates about what the Bible means. We can and we should try to convince others, uh, when we think they're wrong about what the scripture means. So that's not what I'm saying here. But in many ways, which of those two perspectives it actually is doesn't change the interpretation of this passage. Like we read in Matthew 25, like we read in Acts 9 when Christ comes and confronts Saul, what you do to God's people, you are doing to Christ himself. What you do to the body, you have done to the head. It's a little bit weird to say that when I stub my toe, I injure my head, but that's true, right? I don't injure my toe as though it's some separate piece. It's not like I'm a Lego man where I can just swap out a hand that gets cracked and put it back on. When I injure my toe, I injure myself. My whole body is injured even though it's specific to a part of my body. When you-- when someone persecutes you, when they, uh, try to extort your wealth, your funds, when they try to harm your body, when they try to take away your children, all things that are happening not just out there in the world, but in our country, even in our own region. When they try to tell you that because you don't wanna play a basketball game, that you can't play sports at all. When a city taxes a portion of a church's property because they don't think it's being used for religious purposes, they are doing that to Jesus Christ himself, and God will not be mocked This should call us both to faithfulness and to encouragement How people treat Christ or how people treat Christ's people, including how we trust, tr- uh, treat Christ's people, shows us what we think about Christ. The people who take care of the church do so because they love God, and they do it out of a regenerated heart that already loves God. And the people who hate the church do it because they hate Christ, and they do it out of their wickedness and out of their wicked heart This brings us back again to the thesis statement of James. "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing." And then he says later in that, uh, first chapter in verse nine, "Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like the flower of the grass, he will pass away. For the sun rises with its scorching heat and withers the grass; its flower fails, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him." Now, you're all coming up to the end of James here. Um, we probably have two, two more sermons, I would guess, and the rest of this chapter is reinforcing this. It's unpacking for the immediate audience and therefore for us, it's unpacking that although the rich have their punishment coming to them, that likewise our consolation, our comfort from Christ is also coming to us. He closes the whole letter out, he returns to his thesis statement to say, "I'm not going to pretend that the trials you're going through are joyful, but you can count it all joy." You can reckon it, you can impute it as joy, my brothers and sisters. You can put it in the joy column instead of the t- the pain column, right? We had discussion about the beautiful word imputation in the announcements and scripture reading in the beginning here Imputation is a, is an accounting term. And when we count it all joy, we're taking what should be a red line in the, in the loss ledger, right? We're taking what should be an expense, and we're able to move it to the profit. We're able to move it to the positive side, not because it didn't hurt and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified When we are oppressed and opposed, those who are oppressing and oppose us mean it for evil, just like Joseph's brothers, uh, and Pharaoh, and all sorts of wicked men in, in the Old Testament and in our own world. Pilate, Herod, you mean, you name it in the Bible, this applies. They meant their wicked acts for wicked things, but God, rich in mercy, works all things for the good of those who love Him and are called according to His purpose. And what is that purpose? That we might be transformed into the image of Christ so that Christ may be glorified and He may be the firstborn among many brothers. When we face trials and suffering of every kind, it leads us to our sanctification and to our ultimate glorification. We do not earn those things. We don't sanctify ourselves any more than we justify ourselves, or that any more than we will glorify ourselves or will raise ourselves from the dead. That is all God's work from start to finish. But God does use these things that He brings us through as a way to bring about that work It's like he bends us over the hammer, over the anvil of trials, and he hammers us until we become a sharp sword in the hand of, in his hand. Or he polishes us with a rough cloth until we become a smooth, beautiful gem, right? Think of any number of refining things that need to be done. It always involves, if the thing was, uh, was a person, it always involves something that would hurt a little bit. It always involves a little bit of damage to wear away the impurities. Our sanctification and our glorification is no different than that. He uses adversity. He uses the wicked actions and intentions of, of evil men and women. He uses those things to glorify us. So although we should never, uh, we should never seek those things, right? You don't have to go and make yourself the soft target to the wicked people. It's okay to keep your head down. There's nothing wrong with that. The Jewish Christians were probably doing their best to keep their heads down most of the time, and that's fine. There's not any words in scripture about being a coward if you don't, if you don't put a target on your back. But your target is gonna get there eventually, and that's not a bad thing. We can welcome that. We can count it as joy because of who God is and what he's done. The supreme act of suffering, the supreme act of, of evil happened to the only innocent person there ever was, and it happened to him for us.  this episode is available below.

Latest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks!

  Thank you for tuning in to Episode 324 of the Down Cellar Studio Podcast. Full show notes with photos can be found on my website. This week's segments included:   Off the Needles, Hook or Bobbins On the Needles, Hook or Bobbins From the Armchair Some Years Later Knitting in Passing Crafty Adventures In my Travels KAL News On a Happy Note Quote of the Week   Thank you to this episode's sponsors: Stitched by Jessalu Check them out at their trunk show at South End Yarn Co in Newburyport until August 7, then at Fiber Revival in Newburyport, MA on August 8.   Off the Needles, Hook or Bobbins   Wicked Witch Pattern: The Wicked Witch by Ana Maria Liasch da Silva ($5 knitting pattern available on Ravelry & Etsy- Etsy also offers larger bundles of Oz characters) Yarn: Worsted weight acrylic yarn from stash Hook: C: 2.75 mm Ravelry Project Page Note: I found the wig cap to be a bit small. Check before starting to sew in place.   Dorothy Pattern: The Wicked Witch by Ana Maria Liasch da Silva ($5 knitting pattern available on Ravelry & $4 on Etsy (sale)- Etsy also offers larger bundles of Oz characters) Yarn: Worsted weight acrylic yarn from stash Hook: C: 2.75 mm Ravelry Project Page Note: I found the wig cap to be a bit small. Check before starting to sew in place.   Mine! Socks Yarn:  Woolens & Nosh SW Targhee Fingering (90 SW Targhee, 10% Nylon)  in the colorway- Mine! aka A Gull Takes Off with Bluberry Pattern: OMG Heel Socks by Megan Williams ($5 knitting pattern available on Ravelry) Needles: US 1.5 (2.5 mm) Ravelry Project Page   On the Needles, Hook or Bobbins   Wild Violet Socks Yarn: Wild Violet Fibers Merino Sock (85/15 SW Merino/Nylon) in the OOAK #155 Colorway Pattern: OMG Heel Socks by Megan Williams ($5 knitting pattern available on Ravelry) Needles: US 1.5 (2.5 mm) Ravelry Project Page Progress: 1st sock finished. 2nd sock part way through the heel flap   Right as Rain Socks Yarn: Teal Torch Knits Fingering Weight in the Right as Rain colorway Pattern: OMG Heel Socks by Megan Williams ($5 knitting pattern available on Ravelry) Needles: US 1.5 (2.5 mm) Ravelry Project Page Progress: 1st sock is finished. 2nd sock is onto the foot.   From the Armchair This Story May Save Your Life by Tiffany Crum. Amazon Affiliate Link. Whistler by Ann Patchett. Amazon Affiliate Link. Anatomy of an Alibi by Ashley Elston. Amazon Affiliate Link. Hello Beautiful by Ann Napolitano. Amazon Affiliate Link.   Note: Some links are listed as Amazon Affiliate Links. If you click those, please know that I am an Amazon Associate and I earn money from qualifying purchases.   Knitting in Passing Roc loves to visit yarn stores so we went to: Wicked Good Yarns in Braintree, MA where he bought scissors, a kit for a chicken and Joann gifted him the tapestry needle he was looking for. Elissa's Creative Warehouse in Needham, MA where he bought blue yarn to cast on an elephant. Stitch House in Dorchester, MA where Roc found a bright mini skein he liked and I restocked my favorite knitting stitch markers.   Crafty Adventures Riley worked a bit on the cuff of a sock with her Area 51 Fibres Be FearLESS colorway yarn. Here's the Ravelry Project Page for mine. She also started a diamond painting project and crocheted several rounds on her hexagon blanket. She's using white worsted weight yarn held with minis from the advent yarn Nicole sent her. Marta and Roc both worked on his diamond painting project- a seaturtle. Marta got a crochet kit for a slice of pizza at Walmart and was able to finish 2 pieces with the yarn from the kit (with some heavy mods on the second one). Roc completed 2 hippo stuffies out of microfiber blanket yarn (free pattern from the Friendly Fox site). He finished a dinosaur he started during his last visit and the chicken he bought this year. Gabriella got a Craft-tastic learn to knit kit for her birthday (on sale at CVS right now). It came with a small circular loom. I taught myself how to do it and made a small axolotl. Came out cute! Has patterns for a bee and a panda too.   In My Travels We visited Tall Ships while they were in Boston Museum of Ice Cream (lots of fun, especially with kids. We spent about 90 minutes there) Bota Borg 24 quests- each is a series of escape rooms. You can do as many as you like with teams of 3 or more. You choose 2 or 4 hours. We loved it and would definitely go back. The Great Gatsby (musical) We enjoyed seeing our small towns from another perspective.   KAL News Splash Pad Party '26 Details Event runs 5/22-7/31 Splash Pad Party Registration is open as of 5/1 View Stats and/or Verify Registration here. Check out our Sponsor List Splash Pad '26 Official Rules Enter your FOs using the Summer Celebration Form. Then come over to this Ravelry Thread to share pics and let us ooh and ahh with you! Submit something incorrectly? Need help? Fill out this Support Form & we'll be in touch. Find official SPP'26 images you can use on social media in this Google folder.   Splash Pad RAVELRY Links Start Here Thread Pro Shop Exclusive Items Thread Coupon Codes Thread Questions Thread   Tune in to see if you won a July Participation Prize Pigskin Party will kick off with the NFL on Wednesday September 9th. Get those WIPs done before then!   On a Happy Note Pottery from Riley! Wow A few amazing pool days during 4th of July weekend with family and friends. Riley & I went to the Megan Moroney concert!! Score N' Hole pool game! Marta's visit highlights America's Funniest Videos- especially these two contenders for best video of the year. We had running jokes based on these for 2 weeks straight. Riding around in Riley's Jeep. Kayaking. movies, night swimming, Making up songs. Going for ice cream & slurpees. Taste tests & inside jokes. I felt like I was at summer camp! On our last night togetherwe made up lyrics to a song from the Six musical we'd been listening to and Riley made a video using it. Adorable! My boss gave us 2 of his older kayaks. Dan bought a new rack for the truck so we can fit 5 inside the bed and the 2 longer ones on top. Our friends visited from PA. Millie and twins Rhiannon & Teaghan are so cute- especially in their matching bathing suits.   Note: Some links are listed as Amazon Affiliate Links. If you click those, please know that I am an Amazon Associate and I earn money from qualifying purchases.   Quote of the Week   "Take nothing but pictures, leave nothing but footprints, kill nothing but time." – Aliyyah Eniath   ------ Thank you for tuning in!   Contact Information: Check out the Down Cellar Studio Patreon! Ravelry: BostonJen & Down Cellar Studio Podcast Ravelry Group Instagram: BostonJen1 YouTube: Down Cellar Studio Facebook: https://www.facebook.com/downcellarstudio Sign up for my email newsletter to get the latest on everything happening in the Down Cellar Studio Check out my Down Cellar Studio YouTube Channel Knit Picks Affiliate Link Bookshop Affiliate Link Yarnable Subscription Box Affiliate Link FearLESS Living Fund to benefit the Blind Center of Nevada Music -"Soft Orange Glow" by Josh Woodward. Free download: http://joshwoodward.com/ Note: Some links are listed as Amazon Affiliate Links. If you click those, please know that I am an Amazon Associate and I earn money from qualifying purchases.  

Make You Mine - Jordie Ireland and Tyron Hapi

What happens when a song about a copper mine becomes an online hit? Chambishi Copper Mine, written and performed by employees of a Chinese-operated mine in Zambia, has captured the attention of listeners with its uplifting melody and inspiring message. In this episode, we speak with Xu Laixiang, deputy CEO of NFC Africa Mining, and legal officer Mofya Bangwe about the inspiration behind the song, the revival of the mine, and how music has become a unique way of telling the story of China-Zambia.

On this day, 29 July 2019, the Blackjewel coal blockade began in eastern Kentucky. Mine operator Blackjewel went bankrupt, leaving hundreds of coalminers out of work and with weeks of unpaid wages. So five workers decided to block a train full of coal worth $1 million from leaving a mine, demanding what they were owed. The number of occupiers grew to dozens over the coming weeks, and lasted 59 days. Blackjewel later agreed to pay the workers over $5 million in unpaid wages.More information, sources and map: https://stories.workingclasshistory.com/article/10106/blackjewel-blockadeOur work is only possible because of support from you, our listeners on patreon. If you appreciate our work, please join us and access exclusive content and benefits at patreon.com/workingclasshistory.See all of our anniversaries each day, alongside sources and maps on the On This Day section of our Stories app: stories.workingclasshistory.com/date/todayBrowse all Stories by Date here on the Date index: https://stories.workingclasshistory.com/dateCheck out our Map of historical Stories: https://map.workingclasshistory.comCheck out books, posters, clothing and more in our online store, here: https://shop.workingclasshistory.comIf you enjoy this podcast, make sure to check out our flagship longform podcast, Working Class History

The Daily Quiz - Music Today's Questions: Question 1: What does the singer Sting suggest you should do if you love somebody? Question 2: Which American rock band released the studio album 'Stadium Arcadium'? Question 3: Which American rock band released the song 'Call Me'? Question 4: Which artist first recorded 'Proud Mary', which was later covered by Ike and Tina Turner? Question 5: Which American music duo released the song 'The Sound of Silence'? Question 6: Which song, originally recorded by Patti Smith, was later covered by Bruce Springsteen? Question 7: Who Wrote The Score To West Side Story Question 8: Which American hard rock band released the song 'Sweet Child O' Mine'? Question 9: Whose Albums Include "Better Living By Chemistry" and "You've Come A Long Way Baby"? This podcast is produced by Klassic Studios Learn more about your ad choices. Visit megaphone.fm/adchoices

The market turns, a big producer walks out the door, rates move, a deal blows up, three fires start before you've finished your coffee. And that big vision you were so clear on a few months ago suddenly feels like a luxury you can't afford right now. So you set it down to go put out the fire, then you set it down again next week and the week after, and one day you look up and the vision is gone, buried under a year of urgent. Here's what I want you to walk away with today. Short-term chaos isn't what kills your vision. Losing your anchor is. I'll give you four moves I call Holding the Anchor so you keep it steady no matter how loud the week gets. Episode Breakdown [00:01:34] The Hardest Season of My Life In 2007 I had built a mortgage business, and I'd built it over-leveraged, and when the market turned it collapsed. I lost it. I was staring at bankruptcy, my marriage was hanging on by a thread, and there were mornings I'd put one foot on the floor and then the other, not because I wanted to, but because of my family. That was the bottom. [00:01:58] The Chaos Revealed My Why, It Didn't Destroy It That season, the worst one of my life, is where my vision got clearer, not blurrier, because when everything got stripped away I found out what was underneath it all. It took me all the way back to being a kid in duct tape tennis shoes, the poor kid at school telling myself I'd never live like that again, and forward to a wife and kids who needed me to get back up. The chaos didn't destroy my why, it revealed it. The storm isn't the enemy of your vision. The storm is what shows you whether your vision was anchored to something real in the first place. [00:03:00] Move 1: Zoom Back Out to a 10-Year Window Chaos shrinks your timeline down to today, and when all you can see is today, every fire feels like the whole story. So widen it back out. We overestimate what we can do in a year, and we badly underestimate what we can do in three, five, ten years. When you look ten years out, almost anything feels possible again, and this week's fire goes back to being one week out of 500. [00:03:34] Move 2: Anchor the Vision to Your Why, Not Your Circumstances Circumstances change every week. Your why does not. When I built 4C, I set a ten-year vision in 2017 to help 10,000 recruiting leaders by 2027, then backed it all the way down to a year-one goal of 100 leaders. We hit 138 that first year. The market did plenty of crazy things in the years after, but the vision held because it was anchored to a purpose, not to a quarter. [00:04:10] Move 3: Design From the End, Not From the Chaos Most leaders, when things get hard, start planning from where they're stuck, and the stuck place sets the ceiling. Flip it. Go all the way to the finish line first, describe exactly what exists there, and then work backwards to now. When you design from the end, today's mess stops shrinking your dream, because the destination was set before the chaos got a vote. [00:04:40] Move 4: Write It Down and Protect It With a Rhythm A vision in your head is clouds. It evaporates the second the week gets loud. A vision on paper is dirt, something you can stand on. So get it out of your head and onto one page, then protect it with a simple weekly rhythm. Every Friday, name what's working and double down on it, name what's not, and pick the one thing to fix next week. [00:05:05] Why It Works There's a difference between a glass ball and a rubber ball. Most of the fires this week are rubber. You can drop them, they bounce, you pick them back up tomorrow and nothing is broken. Your long-term vision is glass. Drop it enough times and it shatters, and you don't get it back. When you know which is which, you stop sacrificing the glass to catch the rubber. And the ten-year window changes your emotional state, not just your plan. Panic lives in the next forty-eight hours, possibility lives ten years out, so when you make yourself look long, you trade panic for perspective and make better decisions because you're leading from the destination instead of reacting to the fire. And the last reason is the one I lived. A vision anchored to your why survives things that would flatten a vision anchored to good conditions. Mine didn't make it through 2007 because the market cooperated. It made it through because it was tied to something the market couldn't touch. [00:06:17] Your Small Win Today Write your ten-year vision in one sentence and put it somewhere you'll see it on your worst day, on your phone, on your wall, on the first page of your notebook. One sentence you can come back to when the week catches fire. [00:06:41] Three Bigger Moves This Week Write out the hardest season you've already come through and what it taught you about your real why, so when the next storm hits your team borrows your steadiness instead of catching your panic. Run the end-to-beginning exercise on one big goal, go to the finish line and work backwards, so this quarter's fires stop setting the ceiling on your dream. Then start a Friday rhythm where you name what's working, what's not, and the one thing to improve, so your team watches you hold direction steady while everything moves. Key Takeaways Short-term chaos isn't what kills your vision. Losing your anchor is. The storm isn't the enemy of your vision. It's what shows you whether the vision was anchored to something real in the first place. Chaos shrinks your timeline to today. Zoom out to ten years and this week's fire becomes one week out of 500. Circumstances change every week, your why does not. Anchor to a purpose, not to a quarter. When you design from the end, today's mess stops setting the ceiling, because the destination was set before the chaos got a vote. A vision in your head is clouds. A vision on paper is dirt you can stand on. Most fires are rubber balls, they bounce. Your vision is glass. Stop sacrificing the glass to catch the rubber. If you want help getting your vision out of the clouds and onto paper, reach out. Visit bookrichardnow.com and grab time on my calendar, and I'd be glad to think it through with you. And if you'd rather build this kind of thing in real time, I host a biweekly working lunch where we do exactly that together. The next one's Thursday, July 31st at 12:00 PM Eastern. You can add it, plus all of our other 4C live events, straight to your calendar here: http://cal.ae/suuaiiw

Most people think subconscious reprogramming starts with a dramatic breakthrough. Mine started with the colour yellow.When I was 21 I was in the pits. Bottom of my list stage school, being told I was too fat, dating boys who wrecked my mental health, and on antidepressants. Then a coach gave me one strange instruction. Notice the colour yellow. She never told me why. Within days I saw yellow everywhere, and something in me started to shift.I had no clue that one sentence would send me down a rabbit hole of subconscious mind work, NLP and hypnotherapy, or that it would become my career for nearly 8 years. Today, I'm taking you through the 3 moments that made me absolutely obsessed with subconscious reprogramming. Now, let me take you back.Topics covered on Subconscious Reprogramming:The biggest shift in your subconscious reprogramming might come from something as ordinary as a colourHow these NLP techniques completely changed the way I read human behaviourWhy two people can live the exact same moment and walk away with opposite memories of itWhat my clients say to me after a session that I could never sell you on, no matter how good my marketing isConnect with Rebecca Haydon:Apply to work with meCome say hi on Instagram | Facebook | YouTubeThe Subconscious Institute

The Lava Cap Mine operated for more than 80 years and is currently on the EPA's National Priorities List. Its current owner is trying get it designated a National Historic Landmark. Learn more about the site clean up on the EPA's website.

I'm CT…  When I'm not busy being Arroe the podcaster, I live in the real world.  Everybody has to have a job.  Mine is C.S.  Customer Service.  Solutions, relationships.  Keeping my team motivated in an age of constant connections.  Each guest has chosen to stop their day to visit our location.  Episode 232 Coworker Shot, Making The Walk To Stay plus Butt Crack Alert. Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-like-it-s-live--4113802/support.

The Green Silk Scarf Was Never MineNEW PODCAST ALERT!

The Mine That Returned Objects From Impossible YearsBecome a supporter of this podcast: https://www.spreaker.com/podcast/dark-mysteries-unsolved-mysteries-forgotten-secrets-unanswered-questions--5684156/support.Darkest Mysteries Online

Record your own and ger conversationally Portuguese in 90 days at - www.swatportuguese.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-good-morning-portugal-podcast-with-carl-munson--2903992/support.Get help moving to and living in Portugal

Have you ever questioned if God really likes you? We’ve been told over and over again that Jesus loves us … but does he like us? Is he pleased with us? How does he see us when we fail? When we struggle? When we wander? I met a beautiful woman at our Colorado Retreat named Stevie. Stevie is this strikingly woman with black hair, a huge smile, tattoos, and rides a Harley. Honestly, she’s pretty cool. At Retreat, Stevie shared her testimony so boldly and courageously that you couldn’t help but listen. She said she had been married, then after divorce she went wild. She did everything wrong. She ran from God and ran into a wild way of living that took over her entire life. She drank way too much, she partied, she slept around. But then, she said it was if God just snatched her up and said, “My girl, that’s not the life I have for you.” And THAT is the perfect image of how God looks at us when we’re failing, when we’re struggling or when we’ve wandered. He looks at you as HIS GIRL. You are never NOT his girl. You are his beloved, his masterpiece, his chosen. There’s nothing you can do that changes that. No matter how far off track you’ve gotten and no matter how twisted your life has become, you’re still his girl. And you know what he wants to do … he wants to just snatch you up from that. You know what that’s called? THAT’S CALLED GOD’S GRACE. When instead of getting what you deserve, you get forgiveness before you even ask for it. When instead of being left to your own ways, you get lifted up out of it before you ever even sought it. Luke 19:10, “For the Son of Man came to seek and save the lost.” Who’s the Son – that’s Jesus? What did he come for? To seek and save the LOST. Who are the lost? The ones who are failing – the ones who are struggling – the ones who have wandered. And the ones who don’t even realize they’re failing – the ones who are so wrapped up in performance that they don’t realize how far they’ve wandered. Jesus didn’t come waiting for lost people to stumble upon Him. He came looking for them. Girl, Jesus is LOOKING for you. And what will he do when he finds you – he will snatch you up and cover you with GRACE. Grace is God coming for you when you’ve done nothing to deserve it and everything to convince yourself He shouldn’t. Grace is God’s love moving toward you before you ever think to move toward Him. Grace is God giving you what you could never earn because Jesus paid for what you could never afford. Here’s an image of GRACE: Imagine you’re stranded in the middle of the ocean. Grace isn’t someone standing safely on shore yelling, “Swim harder!” Grace jumps into the water… swims to you… pulls you onto the rescue boat… wraps you in a blanket… and carries you home. You contributed nothing to your rescue except your need. Whatever you’ve done, wherever you’ve strayed, no matter what you’ve been thinking, saying, doing or not doing … there’s GRACE FOR THAT! For most of my life, grace was something that was never personal to me. To be honest with you, I felt I didn’t really need it. I’ve been married to my one and only high school sweetheart for 31 years. I’ve literally never been drunk in my entire life. I’ve never tried a single drug. I’ve been the picture of the good girl. And what grace is really needed for a good girl? I performed for my approval. My success would vouch for me. Grace is for the ones who just can’t get it right on their own – and I was really getting it right all by myself. For real – that was the voice in my head. That’s what I told myself, and that’s what I believed. And then I went and messed it all up. I prayed a prayer I had no idea would completely wreck me. I prayed that God would search my heart. I wrote a devotional on Psalm 139: 23-24, “Search me, God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting.” But you see, I wasn’t doing it because I thought I needed it – I thought you needed it. But, I mistakenly prayed it too. And with access of my heart granted, the Holy Spirit began a revealing work within me that made me sick of my own self. I saw how incredibly self-righteous I had become. I saw how twisted my pursuits had become and how wrong I had been. Everything I did carried the label of God, but there simply wasn’t a lot of God beneath the label – there was self. And here’s the part that slayed me – GOD HAD ALLOWED ME TO DO IT. I had sat behind a microphone for years, professing Jesus, but my own life wasn’t fully surrendered. I had played the part, but my part was a show for a stage. I had built this entire thing, and I had done it so wrong for so long. I had lead so so so wrong. AND YET GOD ALLOWED ME TO DO IT. He never struck me with lightening. He never brought it all crashing down. No, actually continued to let it grow. I walked in success I didn’t deserve. And he waited for the surrender of my heart. That’s GRACE. Grace is God coming for you when you’ve done nothing to deserve it. Grace is God’s love moving toward you before you ever think to move toward Him. Grace is God giving you what you could never earn because Jesus paid for what you could never afford. There’s been a grace over my life through all these years of getting it really wrong. There’s been a grace over my life that I simply never asked for because I didn’t know I needed it. God searched my heart, and he found some really ugly things in there. But instead of punishing me, he began reshaping me. Instead of canceling me, he called me. Instead of condemning me, he gave me a holy conviction and the special strength to change it. Just as there’s grace for Stevie who made a mess of her life with some epically bad choices – and there’s grace for me, the girl who thought she never really screwed up bad enough to need grace …. well, there’s perfect grace for you too, my sister. JESUS LEFT HEAVEN TO RESCUE US!!!!! He didn’t wait until we called out to him. He didn’t wait for us to realize we needed him. He didn’t wait for us to clean ourselves up and turn our lives around. Nope, he came for us first. THAT IS GRACE! And you know what I’ve really come to realize, Grace isn’t God just giving you a second chance. Grace is really God giving you a whole new life you could have never earned. You want a new life? A life lifted up from this mess you’ve been living in? A life that breaks free of the chains that have held you back? A life that’s bigger and better than anything you could have imagined? LET GOD’S GRACE CATCH YOU. Girl, just let him snatch you up. God has made a relentless decision to pursue YOU. A relentless decision to rescue YOU. A relentless decision to forgive YOU. And a relentless decision to transform YOU. When God looked at Stevie, he saw his girl who he would turn into an evangelist that would reach people with the raw truth of how God never gives up no matter what we do. When God looked at me, he saw his girl who he could humble and use as a vessel of humility to remind people of just how patient our God while we fiddle fart around not even knowing we need him. When God looks at you, he sees his girl who is worthy of being pursued, worthy of being rescued, worthy of being forgiven, worthy of being made radically new. And right here today, HE IS SNATCHING YOU UP AND CALLING OUT, “MINE – SHE’S MINE!” Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com

The post Mark, the writer of the Gospel, is a friend of mine. Let’s talk about him. appeared first on Key Life.

If you placed your faith in Jesus, we are celebrating with you!Subscribe to our channel: https://www.youtube.com/channel/UCEHNDPb5XMkf1LyqoTU30vg Help support and grow our ministry to reach people in our community and spread the love of Jesus: https://transformchurch.com/giving/ Stay connected with us through our Transform Church website: https://transformchurch.com/ Instagram: https://www.instagram.com/transformchurchnj/ Plan your next in‑person visit. We are located at:**Rutherford location – The Williams Center** Summer hours: 9 AM, 11 AM, 1 PM 15 Sylvan St, Rutherford, NJ **Lyndhurst location** Hours: 10 AM, 12 PM 525 Riverside Ave, Lyndhurst, NJ

#Submission #controversial #Christianmarriage Are we as a church submitted to Christ? That means to align our priorities with God's priorities. In this message by Pastor Jon Sanders, he talks about how to align ourselves with God and to be under submission of God. Ephesians 5:22-24, Philippians 2:5-8, Matthew 26:39, Luke 19:10, John 14:15, Philippians 2:9-11   ✨ Don't forget to LIKE, COMMENT, & SUBSCRIBE!   Please follow our websites for more! Website: http://www.newlifechurchsf.org/ Facebook: https://www.facebook.com/NewLifeSF/ Youtube: https://youtu.be/7Ig-qXgVAmE/ Pastor Alex Klimchuk New Life Church 500 S 1st Ave Sioux Falls, SD 57104

As construction ramps up at the Stibnite mine, ongoing lawsuits continue to challenge the project even as work moves forward.

I'm CT…  When I'm not busy being Arroe the podcaster, I live in the real world.  Everybody has to have a job.  Mine is C.S.  Customer Service.  Solutions, relationships.  Keeping my team motivated in an age of constant connections.  Each guest has chosen to stop their day to visit our location.  Episode 232 Coworker Shot, Making The Walk To Stay plus Butt Crack Alert. Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-unplugged-totally-uncut--994165/support.

“You Are Mine” takes place in a broken-down suburban apartment shared byMaryanne, the manager of The Copper Door bar and restaurant, along withher friend Heidi (a waitress) and Vogel (the dishwasher who plays guitar and isoff to college in the fall). Maryanne is haunted by her past with an uptownsophisticate, Tracy, when she's getting ready for her first date with Dani, whosells Subarus down the street. Heidi pushes back her feelings for Vogel whopursues her, dreaming of proving his love. Sue (the waitress lifer) and the in-recovery Jerry (the cook) barrel into the apartment with their tempestuouspast. Messy lives dovetail with the soulful Americana music of Maia Sharp. Thesongs sit adjacent to the play, and reveal its larger themes: finding love andhaving the courage to let go of the past.

First mate Steve Hayes strides across the deck, grinning maniacally at the cowering crew. “Mine” he crows to himself. “Mine! The HMS Remnant is finally mine! Muahahaha!” The crew, downcast, is near despair. Then suddenly, all eyes turn to the gangplank. Haggard, sunburned, stricken, and emaciated, Jonah Goldberg stumbles onto the deck, takes Hayes by the collar, and gasps, “Sand. Nothing but sand.” After recovering down below, Captain Goldberg is back at the helm and ready to dive into the Grand Canyon, advertising, Vegas, Christopher Nolan's Odyssey, the Christianization thesis, black Helen, DSA, voter turnout, the stupidity of abolishing the Senate, “unfettered capitalism,” Hayek v. Friedman, conservative liberal or liberal conservative, Teddy Roosevelt, and postliberal collapse.  Show Notes: —John Podhoretz on The Odessey —Tom Holland on The Odyssey  —Matt Walsh tweet about The Odessey  —Charlie Cooke on abolishing the Senate —Jonah in Commentary:  “Socialism is so Hot Right Now” —Newsweek: “We Are All Socialist Now” —Escalon Insights poll on medicare for all —Live Sarah Isgur Remnant —Ron Bailey Remnant —Ask Me Anything Remnant  —Jonah's book Liberal Fascism  —Live Yuval Levin Remnant —Irving Kristol: “The American Revolution as a Successful Revolution” The Remnant is a production of ⁠The Dispatch⁠, a digital media company covering politics, policy, and culture from a nonpartisan perspective. To access all of The Dispatch's offerings—including the Saturday Ruminant, audio versions of all our articles and newsletters, and Jonah's twice-weekly G-File—⁠click here⁠. Instructions on how to set up your members-only feed can be found here, and if you'd like to remove all ads from your podcast experience, consider becoming a premium Dispatch member ⁠by clicking here⁠.  Learn more about your ad choices. Visit megaphone.fm/adchoices

"Bitcoin secures over a trillion dollars in value. It has no security team." Luke de Wolf is a cybersecurity professional and author of Defending Bitcoin. Luke spent his career defending critical infrastructure, the control systems behind power grids and gas pipelines. His claim: Bitcoin is the world's first decentralized critical infrastructure, and it should be defended with the same risk-management frameworks that protect the physical world. A trillion-dollar network with no security team. And Luke is a former BIP-110 skeptic who flipped to supporting it making him a moderate who pisses off both sides. We get into the CIA triad and why availability is the whole game, people as the weakest link and the Stuxnet lesson, the real cost of running a node over time, spam as a DDoS and the hidden tax on Bitcoin, the two CVEs behind inscriptions, and the full BIP-110 fight. We discuss why he flipped, the game theory of activation, soft fork vs hard fork, the intolerant minority, and whether BIP-110 even has a failed state. This is the defender's case for Bitcoin, and the fight is happening right now. Subscribe so you never miss an episode.

All the answers are two words long! This episode's topic: TWO WORD ANSWERS Love trivia battles? Try Learn Clash! http://learnclash.com/budds Fact of the Day: Jake Gyllenhaal was briefly cast to replace Tobey Maguire in "Spider-Man 2" after Maguire's back injury from filming "Seabiscuit." Triple Connections: Bond, Mine, Rush THE FIRST TRIVIA QUESTION STARTS AT 02:37 SUPPORT THE SHOW MONTHLY, LISTEN AD-FREE FOR JUST $3 A MONTH: www.Patreon.com/TriviaWithBudds INSTANT DOWNLOAD DIGITAL TRIVIA GAMES ON ETSY, GRAB ONE NOW! GET A CUSTOM EPISODE FOR YOUR LOVED ONES: Email ryanbudds@gmail.com Theme song by www.soundcloud.com/Frawsty Bed Music: "Laser Groove" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 4.0 License http://creativecommons.org/licenses/by/4.0/ http://TriviaWithBudds.comhttp://Facebook.com/TriviaWithBudds http://Instagram.com/ryanbudds Book a party, corporate event, or fundraiser anytime by emailing ryanbudds@gmail.com or use the contact form here: https://www.triviawithbudds.com/contact SPECIAL THANKS TO ALL MY AMAZING PATREON SUBSCRIBERS, INCLUDING: Samantha Wheeler Boomer Cates Mark Kloppenburg Cadi Snow-Brine Amber Shiels Alan Kreisel Rich Sommer Joe Heiman Waqas Ali Logan Booker Bringeka Sam Nathan Stenstrom Brooks Martin Robyn Price Gee Brian Clough Charles Glanville IV Lauren Schuette Evan Lemons AnneMarie Mattacchione Yves Bouyssounouse Kenny Zail York yates Gay Geek Fabulous Mollie Dominic Nathalie Avelar Natasha raina leslie gerhardt Diane White Youngblood Trophy Husband Trivia Lynnette Keel Lillian Campbell Jerry Loven Jamie Greig Gail Lancman Jeremy Yoder Adam Jacoby rondell Adam Suzan Tiffany Poplin Bill Bavar Sarah Daniel Hoisington Keith Martin Sue First Steve Hoeker Jessica Allen Lauren Glassman Brian Williams Brett Livaudais Linda Elswick Carter A. Fourqurean Justly Maya Brandon Lavin Kathy McHale Chuck Nealen Courtney French Nikki Long Mark Zarate Laura Palmer  JT Dean Bratton Kristy Erin Burgess Trenton Sullivan Jen and Nic Michael Redman Timothy Heavner Jeff Foust Richard Lefdal Myles Bagby Jenna Leatherman Vernon Heagy Albert Thomas Kimberly Brown Tracy Oldaker Sara Zimmerman Madeleine Garvey Jenni Yetter Patrick Leahy Dillon Enderby James Brown Christy Shipley Clayton Polizzi Alexander Calder Ricky Carney Paul McLaughlin Willy Powell Robert Casey Matthew Frost Brian Salyer Greg Bristow Megan Donnelly Jim Fields Mo Martinez Luke Mckay Simon Time Feana Nevel Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

It's been over a month since our last episode, J.R. is back from his extended stay in Nashville touring and Molly wants has so many things to say! Not really, but she did have an interesting conversation with our youngest about a line in a classic, hymn, we have teenagers with crushes which means discussion around framing relationships with opposite sexes and how to point to examples of character traits that are worth pursuing in a person. We'd love to have you join us around our digital table this week!Show NotesIntro: Travel, difficult people, lots of travel, keeping in touch with the family.6:00: People are weird and hard and dumb. J.R. recaps his summer touring and J.R. made progress on Molly's [not that] big to-do list.12:40: Molly tries a TikTok recipe trend: Boursin cheese sauce for pasta18:30: What J.R.'s been eating while away, store bought eggshells are a lot thicker than backyard chickens.20:40: How many songs did Fanny Crosby write?24:15: What does “Jesus is mine” mean?27:41: Seeing flaming gaps as a parent because of your weaknesses.29:18: How to see the goal, not just the rules and conversations with our kids33:55: Molly really likes @PleaseDontMarryALoser's content when it comes to developing relationships as a teenager.39:36: Teenage crushes, squashing them appropriately and pointing out good qualities in a person worth pursuing.45:35: Setting the tone for future potential guys by being a good husband and father.50:45: Doing sports with kids vs. putting them in traditional sports.57:02: J.R.'s most rewarding moment while touring and living in Nashville (it involved a couple big deal songwriters.)1:04:35: Show CloseCanavoxPique Tea - Referral Link (it's super-delicious and healthy)Wealthfront Referral LinkMolly's preferred Stone Heating PadIncogni (data removal and internet anonymizer) Get full access to Too Busy to Flush at www.toobusytoflush.com/subscribe

So little time to talk about stuff when there's Kolsch to drink! We did still manage to talk about short spines, non-seasonal creep, Nick's questionable status within the HG structure, comparing cookie dough recalls vs veggie recalls, the Cincy Brew Dads turnt-ing one, Gnome being constantly distracted and the circle of life of a bottle of rum, the perfect MadTree branded products, in Cincinnati is craft beer "boring" to us now, trying to talk about Barstool Perspective in a very bland way, more Kroger and wine nonsense, and isn't non-carbonated alcohol just...spirits? Cincy Brew Dads Merch: https://cincy-brew-dads-shop.fourthwall.com/ ----- This episode covers the following shows : The Weekly Pint - Ep 323 - Contradictions About...You're Probably Wrong Barstool Perspective - 7/17/2026 Cincy Brew Dads - Cincy Brew Dads One Year Anniversary Party Recap ----- What we drank :  Allagash White - Wheat Ale ----- Episode recorded on 7/21/2026 at our amazing podcast host, Higher Gravity Summit Park! https://highergravitycrafthaus.com/ Disclaimer: The views and opinions expressed by Truth, Beer, and Podsequences are those of the participants alone and do not necessarily reflect the views or opinions of any entities they may represent. ------  Links to everything at http://truthbeerpod.com/ or https://truthbeerpod.podbean.com/ Find us on all the social medias @ TruthBeerPod Email us at TruthBeerPod@gmail.com Subscribe, like, review, and share! Find all of our episodes on your favorite Podcast platform or https://www.youtube.com/@TruthBeerPod ! Buy us a pint!  If you'd like to support the show, you can do by clicking the "One-Time Donation" link at http://truthbeerpod.com ! If you want exclusive content, check out our Patreon!  https://www.patreon.com/TruthBeerPod If you'd like to be a show sponsor or even just a segment sponsor, let us know via email or hit us up on social media! ----- We want you to continue to be around to listen to all of our episodes.  If you're struggling, please reach out to a friend, family member, co-worker, or mental health professional.  If you don't feel comfortable talking to someone you know, please use one of the below resources to talk to someone who wants you around just as much as we do.   Call or Text 988 to reach the Suicide and Crisis Lifeline Chat with someone at 988lifeline.org http://www.988lifeline.org ----- Our Intro, Outro, and most of the "within the episode" music was provided by Gnome Creative. Check out www.GnomeCreative.com for all your audio, video, and imagery needs! @gnome__creative on Instagram @TheGnarlyGnome on Twitter https://thegnarlygnome.com/support http://gnomecreative.com http://instagram.com/gnome__creative http://www.twitter.com/TheGnarlyGnome

This week's episode is very exciting! Friend of the show, Harrison Wallace, is back on to talk about their summer vibes/plans and his new needlepoint collection launching with Friend of Mine. Here are the wedding questions you need answers to! Hope you enjoy! PROPOSAL VLOG: https://www.youtube.com/watch?v=Ze4KsihNwYA&t=921sBLOG: https://kenzieelizabeth.coSHOP MERCH OUT NOW: https://shop.dearmedia.com/collections/ilysmWatch us on youtube: https://youtube.com/kenzieelizabethKenzie's IG: https://bit.ly/298RzRnKenzie's Twitter: https://bit.ly/2RdtJsEHG IG: https://bit.ly/2vlwxXy Sponsors: Something Borrowed Blooms: Visit SomethingBorrowedBlooms.com and use code HOUSEGUEST at checkout for $100 off of $500+ Super.com: Go to Super.com/credit right now to see how Super+ can help you boost your credit score Starbucks: Learn more at Starbucks.com/partners Quince: Go to Quince.com/houseguest for free shipping on your order and 365-day returns Learn more about your ad choices. Visit megaphone.fm/adchoices

Deb Haaland's ancestors, who were Pueblo Indians, were the first inhabitants of New Mexico – and she's had a number of firsts herself. In 2018 she was one of the first two Native women elected to Congress, and then in 2021 she became the first Native American named as a cabinet secretary. Now, she's running for governor of New Mexico. In today's episode, she talks with Morning Edition's A Martínez about her new memoir A Voice Like Mine, her candidacy for governor and how federal policy on natural resources has shifted under the Trump administration.To listen to Book of the Day sponsor-free and support NPR's book coverage, sign up for Book of the Day+ at plus.npr.org/bookofthedaySee pcm.adswizz.com for information about our collection and use of personal data for sponsorship and to manage your podcast sponsorship preferences.NPR Privacy Policy

What happens when you finally meet someone who understands how your body works? For Alycia Anderson and Karen Tamley, a LinkedIn introduction became the beginning of a powerful disability sisterhood. Both women were born with sacral agenesis, a rare congenital disability affecting the lower spine. They grew up using wheelchairs during a time when disabled children were routinely underestimated, accessibility was rare, and doctors placed devastating limitations on their futures. Then they met and immediately began comparing notes: “Wait, your body does that? Mine does too.” In Episode 151 of Pushing Forward with Alycia, Karen Tamley, President and CEO of Access Living, joins Alycia for an honest conversation about rare disability, peer support, leadership, aging, Disability Pride, and the urgent fight to protect disability rights. Finding Someone Who Understands Karen did not meet another person with sacral agenesis until her twenties. Before social media, finding others with the same disability was incredibly difficult. Meeting Alycia gave both women a rare opportunity to talk openly about their bodies, mobility, health, childhoods, and aging without having to explain every detail first. Karen describes that connection as a security blanket and safety net. Their friendship reflects the importance of peer support within the independent living movement. Disabled people hold knowledge that cannot always be found in medical offices or textbooks, and that lived experience can help others navigate healthcare, access, identity, and everyday life. Growing Up Before Accessibility Alycia and Karen remember life before the Americans with Disabilities Act. They recall inaccessible buses, oversized wheelchairs, buildings with stairs, restaurants without accessible bathrooms, and being carried into spaces. Karen shares that her mother carried her up four stairs every morning to reach a summer job in an inaccessible building. She also remembers putting flip flops on her hands so she could crawl across public restroom floors. Alycia had done the same thing. Their stories reveal how exclusion becomes normalized when disabled people are not protected by enforceable civil rights. Community Living Is a Disability Right Karen explains the importance of the 1999 Olmstead decision, which affirmed that unnecessary institutionalization and segregation can be discrimination under the Americans with Disabilities Act. The decision helped establish that disabled people have the right to receive services and live within their communities. Through Access Living and partner organizations, disabled people are supported as they transition from nursing facilities and institutions into their own homes. Karen warns that Medicaid reductions, weakened enforcement, and renewed conversations about institutionalization threaten decades of progress. Disabled people are asking for the right to live in their own homes, make decisions about their lives, and participate fully in their communities. Advocacy Belongs to Everyone Karen reminds listeners that advocacy is not limited to policy experts. People can make a difference by learning from trusted disability led organizations, sharing accurate information, contacting elected officials, submitting public comments, telling personal stories, amplifying disabled advocates, and connecting with a local Center for Independent Living. Her message is clear: Do not assume your voice will not be heard. Speak up anyway. Leadership Begins in the Deep End Karen credits her parents and mentors with encouraging her to take risks. Her mother often said they were going to throw Karen into the deep end of the pool and let her figure out how to swim. That mindset followed her throughout her career. Mentors including Judy Heumann, Ed Roberts, Wade Blank, and Marca Bristo recognized Karen's potential and placed her in leadership roles before she always felt ready. Karen later served as Commissioner of the Chicago Mayor's Office for People with Disabilities, was appointed to the U.S. Access Board, and became President and CEO of Access Living. Her journey demonstrates the power of leaders who believe in someone before that person fully believes in themselves. Disability Pride and Aging For Karen, Disability Pride means community, visibility, self worth, and being okay with who we are. It does not mean loving every part of disability every day. Pride can exist alongside pain, fear, frustration, internalized ableism, and uncertainty. Alycia and Karen also discuss the realities of aging with a rare disability, including concerns about mobility, transfers, travel, health, and future independence. Both women were given frightening medical predictions as children. Decades later, they are still here, leading, traveling, advocating, creating community, and celebrating every year they were told they might never have. Aging with disability can be uncertain. It is also a privilege. You Deserve to Be in the Space Karen's Pushing Forward moment is a challenge to step outside your comfort zone. Attend the event. Accept the opportunity. Enter the room, even when you do not know anyone. Leadership does not eliminate fear or imposter syndrome. You deserve to be there. You deserve to be in that space. Two Women, One Rare Disability, and a Movement to Protect

Choice Classic Radio presents Escape, featuring today's episode titled “The Killer Mine.” Please consider supporting our show by becoming a patron at http://choiceclassicradio.com We hope you enjoy the show!

There's a book every woman I know is reading right now. It's called Strangers, Belle Burden's memoir, and Gwyneth Paltrow just bought the rights to turn it into a film. I picked it up expecting to join the bandwagon. I did not expect it to hold up a mirror. It's about a woman whose husband leaves, and in the rubble of that she realizes she doesn't know a single real thing about her own financial life. What they own, whether her name is on anything, where she stands. He walks out the door and takes the whole map of her life with him, because she never once looked at it herself. Here's the part I couldn't shake. Her marriage looked exactly like mine. Fifteen years in, three boys, my name on everything we've built, my own money since I was a teenager. I always thought that was what independence meant, making your own money. It took me fifteen years to realize independence is actually knowing what your own money is doing, and I closed that book and realized I didn't. Her husband had to leave for her to find out. Mine is sitting right here with me, and I still didn't know So I brought it to Gary, in the least graceful way possible, in the car on the way to dinner, and it did not go how I planned. We get into the prenup I signed at 21 and why the math has since flipped to protect me, the fight that followed, why he heard my questions and thought I was about to end our marriage, and the difference between trusting someone and actually knowing your own life. We only ever teach women this after a marriage is already over. I think that's backwards. I think a good marriage is the best place in the world to have this conversation, so I brought him here to have the rest of it with you. New episodes of Not Alone every Wednesday. Subscribe so you never miss one. Follow Gary: Instagram: https://www.instagram.com/garylipovetsky Follow Valeria: Instagram: https://www.instagram.com/valerialipovetsky TikTok: https://www.tiktok.com/@valeria.lipovetsky Facebook: https://www.facebook.com/valerialipovetskyblog Follow Not Alone: Instagram: https://www.instagram.com/notalonepod TikTok: https://www.tiktok.com/@notalone.pod Podcast: https://www.notalonepod.com/ Shop my look from this episode: https://shopmy.us/collections/6367477 Amazon Storefront: https://www.amazon.com/shop/valerialipovetsky What we talked about: 0:00 The book that scared me 1:02 How I brought it to Gary 2:23 My money, and watching my mom 5:09 Gary's parents and the scarcity mindset 7:12 The day you said yes, everything became ours 10:50 Beyond the prenup 11:56 Signing it 15 years ago 13:54 The prenup was protecting me too 14:44 Re-examining it now that the math has flipped 16:05 If a friend asked for a prenup and she said no 17:19 Bringing it to the present 28:42 I keep myself in the dark 35:01 You thought I wanted a divorce 35:21 Not in the car on the way to dinner 43:21 I trusted him, so I thought I didn't need to know 45:32 Knowing the balance now, and estate planning 47:50 The way I think finances should work in a marriage 52:12 Making money and raising kids is not the whole marriage 55:16 What I'd tell other women 58:25 Did you learn anything about yourself? Disclaimer: The links in this description are sponsor or affiliate links. If you make a purchase through these links, I may earn a credit or commission at no additional cost to you. Learn more about your ad choices. Visit megaphone.fm/adchoices

Your Guess is as Good as Mine