Podcasts about missionaries

The Men of Micheaux debut their new home at Anga Studios, planting their flag (and feet) on new territory. Listeners, aka Missionaries, have the Men analyzing the careers of Gabrielle Union and Robin Williams (one is more meh than you think, and it ain't hers). Going Six Degrees of D'urville Martin to Z-actors Zach Galifianakis and Zazie Beetz lands the show in the lap of Chevy Chase (OUCH!), but the Men end things delighted by the tantalizingly funny ZOLA, featuring another tour-de-force performance by Micheaux Mission favorite Taylour Paige.   We're making video versions of our reviews! Be sure to follow us on the following platforms: YouTube Tiktok Instagram Threads   Please find us on PATREON patreon.com/micheauxmission Thank you for your support! Proud member of the BLEAV Podcast Network | Every Sport, Every Topic, Everywhere. www.bleav.com  You can always email us at micheauxmission@gmail.com     Credits:  Len Webb produces and edits the show. Vincent Williams is the co-producer, and Moe Poplar is our associate producer. Our theme music is by Alexa Gold.  If you'd like to advertise with or sponsor us, please e-mail micheauxmission@gmail.com  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

What people come to mind when thinking of those who have a servant attitude? Missionaries? Pastors? Yourself? Do you think that having a humble attitude is important? The apostle Paul had a servant heart and attitude. He continually gave himself away to benefit those around him. As a result, he was able to bring many people to Christ.We can impact those around us just as Paul did if we learn the spiritual art of humility. In this message, Jill explains how having a self-sacrificing attitude can impact others. To support this ministry financially, visit: https://www.oneplace.com/donate/1141/29?v=20251111

Msgr. Roger J. Landry Convent of the Missionaries of Charity, Bronx, NY Solemnity of the Epiphany January 4, 2026 Is 60:1-6, Ps 72, Eph 3:2-3.5-6, Mt 2:1-12   To listen to an audio recording of today’s homily, please click below:  https://traffic.libsyn.com/secure/catholicpreaching/1.4.26_Homily_1.mp3   The following text guided the homily:  The Epiphany, the “manifestation” of the eternal […] The post Manifestation and Mission, The Solemnity of the Epiphany, January 4, 2026 appeared first on Catholic Preaching.

* On the 150th Anniversary of the Proclamation, the Surprising Truth: With yesterday (January 1st, 2023) being the 160th anniversary of the Emancipation Proclamation, we are going back to a broadcast classic where Bob Enyart and guest Jamie Schofield analyze the meaning and actual intent of that sad document. For this was no abolitionist policy (as a contemporaneous report in the Rocky Mountain News makes clear), but an example of moral compromise that ended in failure. Today's Resource: The Plot | Second Edition!The Bible Gets Easier to Understand: Apparent contradictions plague many Bible students. The Plot demonstrates how hundreds of such contradictions disappear when the reader applies the big picture of the Bible to its details. Tunnel vision focuses so narrowly on a problem that the solution often lies just out of view. As the pastor of Denver Bible Church, Bob Enyart teaches Christians how to use the whole counsel of God to understand the plot of the Bible and solve biblical mysteries. (Missionaries in Costa Rica effectively use the Spanish translation, La Trama.) Available as either book or PDF download. The Plot: 2nd Edition Just before his passing, Bob finished the second edition of his manuscript, The Plot. While sadly he didn't live long enough to see the work published, He did get it out just in time. His second edition includes ten years worth of updates, revisions, additional sections and updated graphics. Now, a year after his passing, it has been made available to the public! Get your copy now... The Proclamation was actually comprised of two announcements, not just one.  The first half – the preliminary proclamation – set the policy and gave a deadline of 100 days.  It was addressed not to the common citizens of the nation or to the Union military, but rather to the states in rebellion at that time.  What was Lincoln's declared policy on slavery at that time?  He made that very clear in a letter to Horace Greeley on Aug. 22, 1862, just days before the issuance of the preliminary proclamation: If there be those who would not save the Union, unless they could at the same time save slavery, I do not agree with them. If there be those who would not save the Union unless they could at the same time destroy slavery, I do not agree with them. My paramount object in this struggle is to save the Union, and is not either to save or to destroy slavery. If I could save the Union without freeing any slave I would do it, and if I could save it by freeing all the slaves I would do it; and if I could save it by freeing some and leaving others alone I would also do that. What I do about slavery and the colored race, I do because I believe it helps to save the Union; and what I forbear, I forbear because I do not believe it would help to save the Union. . . . I have here stated my purpose according to my view of official duty; and I intend no modification of my oft-expressed personal wish that all men everywhere could be free. Lincoln's goal was not the abolition of slavery but rather the preservation of the Union, and if that meant keeping slaves in bondage everywhere, he would support and practice exactly that.  And this non-abolitionist stance is reflected in the text of the Emancipation Proclamation.The Preliminary Proclamation, September, 1862 In short, the stated intent and purpose of this policy was to offer the Confederate states the opportunity to keep their slaves if they would choose to stop rebelling within a 100-day deadline.  Essentially, it said that if your state ceases its rebellion against the union, you may keep your slaves. I, Abraham Lincoln, President of the United States of America, and Commander-in-Chief of the Army and Navy thereof, do hereby proclaim and declare that hereafter, as heretofore, the war will be prosecuted for the object of practically restoring the constitutional relation between the United States... That on the first day of January in the year of our Lord, one thousand eight hundred and sixty-three, all persons held as slaves within any State, or designated part of a State, the people whereof shall then be in rebellion against the United States shall be then, thenceforward, and forever free; Any state still in rebellion against the Union on Jan. 1 would be subject to the Proclamation, which would declare any current slaves in those areas to be free.  The stated goal was not to free any slaves, but rather to preserve the Union.  Was it a success?  Before hearing the answer, Bob predicted that such a policy would bear no fruit, and he was right.  In fact, not a single state took Lincoln up on his offer.  By its own standard, the Proclamation was an abject failure!  In fact, all the proclamation did in that regard was to infuriate the Confederate states more than ever, deepening their resolve to reject the Union. Perhaps even worse, the preliminary proclamation also explicitly ordered slaves to be returned to their slave owners in specific circumstances, thus actually ordering the enforcement of keeping such men in bondage: Sec.10. And be it further enacted, That no slave escaping into any State, Territory, or the District of Columbia, from any other State, shall be delivered up, or in any way impeded or hindered of his liberty, except for crime, or some offence against the laws, unless the person claiming said fugitive shall first make oath that the person to whom the labor or service of such fugitive is alleged to be due is his lawful owner, and has not borne arms against the United States in the present rebellion, nor in any way given aid and comfort thereto; In other words, if a slave escaped to an area controlled by the Union, all a Southern slave owner had to do was show up, give an oath (no evidence required) that he was the lawful owner of that slave, and swear that he had never taken up arms against the Union, and then “here's your slave back.” The Emancipation Proclamation, January 1, 1863 This document was the culmination of the policy already given 100 days earlier.  Not a single Confederate state had taken Lincoln's offer to cease rebellion and keep their slaves.  Therefore, this document declared (largely symbolically) the slaves in those non-Union-controlled areas to be free.  But, at the same time, and as one should expect in such a compromised and non-abolitionist policy, it also explicitly listed all of the areas in the U.S. where slaves would be kept in bondage.  Thus, this policy actually authorized the continuing wicked enslavement of innocent men, women and children, for example in many counties in Louisiana, especially around New Orleans, as well as in the newly-forming West Virginia. Many abolitionists of the day decried the Emancipation Proclamation, rightly pointing out its moral compromise.  Lincoln's own secretary of state, William Seward, commented that "We show our sympathy with slavery by emancipating slaves where we cannot reach them and holding them in bondage where we can set them free."  Unlike Lincoln, Seward knew the atrocities of slavery firsthand, having been raised by a slave-owning family.  "I early came to the conclusion that something was wrong... and [that] determined me to be an abolitionist." On the other hand, in their coverage of the Proclamation, the now-defunct Rocky Mountain News here in Colorado celebrated on their front page the fact that this policy was not abolitionist, and mocked abolitionists who disagreed with it, praising Lincoln for going against the “radical” abolitionists.  The newspaper wrote: “The last mail... brought scores of Eastern and Western papers with similar recommendations.  The voice of the press is almost unanimous in its approval.  That is a pretty correct index of popular opinion, and we may therefore set down that almost the entire loyal States endorse the action of the President.  It must be expected that the ultra Abolitionists will kick against it, as too conservative [not going far enough] for their radical views.  Let them squirm!  ‘Honest Abe' has shown that he will be no tool of theirs.” How were slaves freed and slavery abolished, then? It's important to note that the Emancipation Proclamation didn't outlaw slavery anywhere.  It declared current slaves in those areas to be free, in areas where the Union had no control.  It essentially “freed” them in word only, and was largely a symbolic gesture.  As the Union military moved through the Confederate states in rebellion, they did free slaves they encountered.  In truth, they could have done this with or without the Proclamation.  The Proclamation was simply used as an excuse to do it, but they would have been right to do it, regardless.  Lincoln gave orders to the Union Army to free those slaves, apart from the Proclamation, which wasn't addressed to the Union Army, but to the Confederate States themselves.  He could have ordered the Union Army to do this without such a proclamation.  And even if Lincoln hadn't issued that order, it would have still been right for Union forces moving through the South to free those slaves, anyway.  If you are a military unit and have taken over an area from the enemy, and you find men who have been kidnapped and brutalized by the people there, the right thing to do would be to free those victims.  The Proclamation didn't free anyone, although it did serve as a political excuse to do so. What of the abolition of slavery, then?  That was accomplished later, in some areas at the state level, and in the rest of the nation through federal action.  Unlike in the Emancipation Proclamation, in all of these cases it was a principled, no-compromise, abolitionist policy that required the complete abolition of slavery in each state.  For example, West Virginia (which had ironically seceded from Virginia while the latter was seceding from the Union) wasn't allowed to join the Union as a new state unless their constitution abolished slavery without exception.  In Maryland, Arkansas and Louisiana in 1864, they abolished slavery at the state level as their citizens ratified new state constitutions.  In Missouri in January of 1865, that governor abolished slavery via executive order.  In all other Southern states, slavery was ultimately abolished through the ratification of the 13th amendment to the U.S. Constitution, in December of 1865. In all of these cases, it was a no-compromise policy that we would describe today as “pro-personhood.”  Slavery was ultimately abolished despite the pro-slavery policy of the Emancipation Proclamation, not because of it.

* On the 150th Anniversary of the Proclamation, the Surprising Truth: With yesterday (January 1st, 2023) being the 160th anniversary of the Emancipation Proclamation, we are going back to a broadcast classic where Bob Enyart and guest Jamie Schofield analyze the meaning and actual intent of that sad document. For this was no abolitionist policy (as a contemporaneous report in the Rocky Mountain News makes clear), but an example of moral compromise that ended in failure. Today's Resource: The Plot | Second Edition!The Bible Gets Easier to Understand: Apparent contradictions plague many Bible students. The Plot demonstrates how hundreds of such contradictions disappear when the reader applies the big picture of the Bible to its details. Tunnel vision focuses so narrowly on a problem that the solution often lies just out of view. As the pastor of Denver Bible Church, Bob Enyart teaches Christians how to use the whole counsel of God to understand the plot of the Bible and solve biblical mysteries. (Missionaries in Costa Rica effectively use the Spanish translation, La Trama.) Available as either book or PDF download. The Plot: 2nd Edition Just before his passing, Bob finished the second edition of his manuscript, The Plot. While sadly he didn't live long enough to see the work published, He did get it out just in time. His second edition includes ten years worth of updates, revisions, additional sections and updated graphics. Now, a year after his passing, it has been made available to the public! Get your copy now... The Proclamation was actually comprised of two announcements, not just one.  The first half – the preliminary proclamation – set the policy and gave a deadline of 100 days.  It was addressed not to the common citizens of the nation or to the Union military, but rather to the states in rebellion at that time.  What was Lincoln's declared policy on slavery at that time?  He made that very clear in a letter to Horace Greeley on Aug. 22, 1862, just days before the issuance of the preliminary proclamation: If there be those who would not save the Union, unless they could at the same time save slavery, I do not agree with them. If there be those who would not save the Union unless they could at the same time destroy slavery, I do not agree with them. My paramount object in this struggle is to save the Union, and is not either to save or to destroy slavery. If I could save the Union without freeing any slave I would do it, and if I could save it by freeing all the slaves I would do it; and if I could save it by freeing some and leaving others alone I would also do that. What I do about slavery and the colored race, I do because I believe it helps to save the Union; and what I forbear, I forbear because I do not believe it would help to save the Union. . . . I have here stated my purpose according to my view of official duty; and I intend no modification of my oft-expressed personal wish that all men everywhere could be free. Lincoln's goal was not the abolition of slavery but rather the preservation of the Union, and if that meant keeping slaves in bondage everywhere, he would support and practice exactly that.  And this non-abolitionist stance is reflected in the text of the Emancipation Proclamation.The Preliminary Proclamation, September, 1862 In short, the stated intent and purpose of this policy was to offer the Confederate states the opportunity to keep their slaves if they would choose to stop rebelling within a 100-day deadline.  Essentially, it said that if your state ceases its rebellion against the union, you may keep your slaves. I, Abraham Lincoln, President of the United States of America, and Commander-in-Chief of the Army and Navy thereof, do hereby proclaim and declare that hereafter, as heretofore, the war will be prosecuted for the object of practically restoring the constitutional relation between the United States... That on the first day of January in the year of our Lord, one thousand eight hundred and sixty-three, all persons held as slaves within any State, or designated part of a State, the people whereof shall then be in rebellion against the United States shall be then, thenceforward, and forever free; Any state still in rebellion against the Union on Jan. 1 would be subject to the Proclamation, which would declare any current slaves in those areas to be free.  The stated goal was not to free any slaves, but rather to preserve the Union.  Was it a success?  Before hearing the answer, Bob predicted that such a policy would bear no fruit, and he was right.  In fact, not a single state took Lincoln up on his offer.  By its own standard, the Proclamation was an abject failure!  In fact, all the proclamation did in that regard was to infuriate the Confederate states more than ever, deepening their resolve to reject the Union. Perhaps even worse, the preliminary proclamation also explicitly ordered slaves to be returned to their slave owners in specific circumstances, thus actually ordering the enforcement of keeping such men in bondage: Sec.10. And be it further enacted, That no slave escaping into any State, Territory, or the District of Columbia, from any other State, shall be delivered up, or in any way impeded or hindered of his liberty, except for crime, or some offence against the laws, unless the person claiming said fugitive shall first make oath that the person to whom the labor or service of such fugitive is alleged to be due is his lawful owner, and has not borne arms against the United States in the present rebellion, nor in any way given aid and comfort thereto; In other words, if a slave escaped to an area controlled by the Union, all a Southern slave owner had to do was show up, give an oath (no evidence required) that he was the lawful owner of that slave, and swear that he had never taken up arms against the Union, and then “here's your slave back.” The Emancipation Proclamation, January 1, 1863 This document was the culmination of the policy already given 100 days earlier.  Not a single Confederate state had taken Lincoln's offer to cease rebellion and keep their slaves.  Therefore, this document declared (largely symbolically) the slaves in those non-Union-controlled areas to be free.  But, at the same time, and as one should expect in such a compromised and non-abolitionist policy, it also explicitly listed all of the areas in the U.S. where slaves would be kept in bondage.  Thus, this policy actually authorized the continuing wicked enslavement of innocent men, women and children, for example in many counties in Louisiana, especially around New Orleans, as well as in the newly-forming West Virginia. Many abolitionists of the day decried the Emancipation Proclamation, rightly pointing out its moral compromise.  Lincoln's own secretary of state, William Seward, commented that "We show our sympathy with slavery by emancipating slaves where we cannot reach them and holding them in bondage where we can set them free."  Unlike Lincoln, Seward knew the atrocities of slavery firsthand, having been raised by a slave-owning family.  "I early came to the conclusion that something was wrong... and [that] determined me to be an abolitionist." On the other hand, in their coverage of the Proclamation, the now-defunct Rocky Mountain News here in Colorado celebrated on their front page the fact that this policy was not abolitionist, and mocked abolitionists who disagreed with it, praising Lincoln for going against the “radical” abolitionists.  The newspaper wrote: “The last mail... brought scores of Eastern and Western papers with similar recommendations.  The voice of the press is almost unanimous in its approval.  That is a pretty correct index of popular opinion, and we may therefore set down that almost the entire loyal States endorse the action of the President.  It must be expected that the ultra Abolitionists will kick against it, as too conservative [not going far enough] for their radical views.  Let them squirm!  ‘Honest Abe' has shown that he will be no tool of theirs.” How were slaves freed and slavery abolished, then? It's important to note that the Emancipation Proclamation didn't outlaw slavery anywhere.  It declared current slaves in those areas to be free, in areas where the Union had no control.  It essentially “freed” them in word only, and was largely a symbolic gesture.  As the Union military moved through the Confederate states in rebellion, they did free slaves they encountered.  In truth, they could have done this with or without the Proclamation.  The Proclamation was simply used as an excuse to do it, but they would have been right to do it, regardless.  Lincoln gave orders to the Union Army to free those slaves, apart from the Proclamation, which wasn't addressed to the Union Army, but to the Confederate States themselves.  He could have ordered the Union Army to do this without such a proclamation.  And even if Lincoln hadn't issued that order, it would have still been right for Union forces moving through the South to free those slaves, anyway.  If you are a military unit and have taken over an area from the enemy, and you find men who have been kidnapped and brutalized by the people there, the right thing to do would be to free those victims.  The Proclamation didn't free anyone, although it did serve as a political excuse to do so. What of the abolition of slavery, then?  That was accomplished later, in some areas at the state level, and in the rest of the nation through federal action.  Unlike in the Emancipation Proclamation, in all of these cases it was a principled, no-compromise, abolitionist policy that required the complete abolition of slavery in each state.  For example, West Virginia (which had ironically seceded from Virginia while the latter was seceding from the Union) wasn't allowed to join the Union as a new state unless their constitution abolished slavery without exception.  In Maryland, Arkansas and Louisiana in 1864, they abolished slavery at the state level as their citizens ratified new state constitutions.  In Missouri in January of 1865, that governor abolished slavery via executive order.  In all other Southern states, slavery was ultimately abolished through the ratification of the 13th amendment to the U.S. Constitution, in December of 1865. In all of these cases, it was a no-compromise policy that we would describe today as “pro-personhood.”  Slavery was ultimately abolished despite the pro-slavery policy of the Emancipation Proclamation, not because of it.

What does it look like to decompartmentalize your life so your faith shines no matter where you are? Download the full episode here as you see how Erika Hubbard does it as she shares in this Everyday Missionaries Podcast episode:Spotify: https://bit.ly/4qs6t6iApple: https://bit.ly/4pVu8fz

Missions need both goers and senders in order to reach the lost with the gospel. If you're not supporting a gospel-clear missionary, you should find one and start!The target of his ministry is to clearly communicate the gospel of grace to unbelievers and solid Bible teaching to believers in order to nurture them to grow and walk in fellowship with Jesus Christ. Josiah and his family are supported by people who believe in the gospel and want to see it preached and defended.SUPPORT FEMI: femionline.com/donateINSTAGRAM: https://www.instagram.com/focus_pod/OUR YOUTH CAMP: gracefarmonline.com

It is second only to the United States in sending missionaries into the world and its approach is far from typical. Brazilian missionaries use everyday jobs and personal connection to carry their faith across borders. 2025 was considered the ... ...

It is second only to the United States in sending missionaries into the world and its approach is far from typical. Brazilian missionaries use everyday jobs and personal connection to carry their faith across borders. 2025 was considered the ... ...

It is second only to the United States in sending missionaries into the world and its approach is far from typical. Brazilian missionaries use everyday jobs and personal connection to carry their faith across borders. 2025 was considered the ... ...

Every year Joel, Troy, and Elise (From Martyrs and Missionaries) come together and give our top 5 episodes of the year. We also find out who is better at Church History Trivia: Elise or Troy? Support this podcast at — https://redcircle.com/revived-thoughts6762/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Watch this on YouTube » After coaching over 2,000 missionaries, we've noticed something: every single one who reached 100% support shared these five habits. They're not complicated, and they're not about being a "natural" at fundraising - they're just consistent, repeatable practices that work. If you want to get fully funded in 2026, start here. CONNECT WITH FULLY FUNDED ACADEMY: Website: https://fullyfundedacademy.com Get the Free Workbook: https://fullyfundedbook.com Instagram: http://instagram.com/fullyfundedacademy

Weekly live worship service from Cornerstone Church, North Gower (Ontario) FOLLOW US #northgowercornerstone WEBSITE https://www.knowgrowshow.ca/ INSTAGRAM https://www.instagram.com/northgowercornerstone/ FACEBOOK https://www.facebook.com/northgowercornerstone/ LINKTREE https://linktr.ee/knowgrowshow  

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Acts 13-14 1. Missionaries are sent by local churches. (Acts 13:1-3) 2. Missionaries enter new mission fields. 3. Missionaries share the gospel. (Acts 13:38-39) 4. Missionaries make disciples. (13:48-52) 5. Missionaries plant churches and develop leaders. (14:21-22) 6. Missionaries report …

Homily given by Fr Cam on Sunday 28 December 2025. If you would you like to explore what's on offer in our community, you can find some details here: https://stbenedicts.com.au Or you can contact us directly at admin@stbenedicts.com.au ABOUT US St Benedict's is a vibrant Catholic Community based in Melbourne, Australia, and the spiritual home to people of all ages and from various walks of life.  We're big on welcome, hospitality, friendship, and sharing the journey of life together.  Our goal is to create inspiring, spirit-filled environments which help people to encounter the love of God in Jesus and be transformed by the power of God's spirit. We're all about creating a culture which enables people of all ages to flourish in Christ. We would love for you to join the family! INVEST IN OUR MISSION Your donation will help us to expand our mission and impact more people around the world. You can donate at https://stbenedicts.com.au/donate FOLLOW US ON SOCIAL MEDIA https://www.facebook.com/StBensBurwood https://www.youtube.com/StBenedictsBurwood https://www.instagram.com/stbensburwood https://www.instagram.com/stbensburwood

Vincent and Len respond to the end-of-year Missives from the Missionaries and share special scheduling updates for 2026.   We're making video versions of our reviews! Be sure to follow us on the following platforms: YouTube Tiktok Instagram Threads   Please find us on PATREON patreon.com/micheauxmission Thank you for your support! Proud member of the BLEAV Podcast Network | Every Sport, Every Topic, Everywhere. www.bleav.com  You can always email us at micheauxmission@gmail.com     Credits:  Len Webb produces and edits the show. Vincent Williams is the co-producer, and Moe Poplar is our associate producer. ••If you'd like to advertise with or sponsor us, please e-mail micheauxmission@gmail.com  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

From the end of the American Civil War to the start of World War II, the Protestant missionary movement unintentionally tilled the soil in which American Islamophobia would eventually take root. What ideas did missionaries in Islamic contexts pass on to later generations? How were these ideas connected to centuries-old Protestant discourses about Muslims and gender beginning in the Reformation? And what bearing does this history have on the birth of Islamophobia and on Christian-Muslim dialogue efforts in the US today? In answering these questions, Re-inventing Islam traces the gender constructs that have informed historical Protestant perceptions of Islam, especially in the far-reaching textual, visual, and material influences of the American and British movement for missions to Muslims. This book first considers Protestant discourse about Muslim women and men from the Reformation to the Enlightenment. Then it turns to the colossal archive of literature, images, and cultural objects that missionaries--and particularly missionary women--collected from Islamic contexts and used to inform and motivate their constituents.Anglo-Protestants in the nineteenth and early twentieth centuries perpetually re-invented stereotypes about Muslims and used these negative images to achieve particular Protestant theological and political purposes, including missionary aims. They did so when disseminating gender critiques widely to Protestant men, women, and children. Why did they re-invent Islam? Deanna Ferree Womack argues that they did so to reinforce Protestant theological claims, to justify their evangelistic endeavors, to express both humanitarian concern and Eurocentric views of the world, and to support British and American cultural, economic, and military expansion. Simultaneously, however, this same missionary movement educated its constituents about diverse Islamic cultures, in part by providing humanizing images of Islam. Missionaries also formed personal relationships with Muslims that would open pathways toward formal efforts of Christian-Muslim dialogue after the mid-twentieth century. Americans have inherited all of these legacies. In revisiting this history readers will find new possibilities for building a more open and just future. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Church History Matters Redux I absolutely love the people God has brought together in the scope of doing this podcast. One very good friend is Troy Frasier who helps run the Revived Thoughts podcast which takes sermons of the past and gets people to record them so they can be heard now in the present. I know! What a great concept! Here’s Troy and I sitting down to talk about why Church History matters for us today and all people in God’s historical timeline. Enjoy! TIMELINE: 00:00 – Introduction 04:43 – Why Listen To Sermons From Church History 11:55 – How To Listen To Sermons Of History For The Ears Of Today 19:04 – The Sung Heroes Of Church History Should Be Sung 22:13 – The Unsung Heroes Of Church History Should Be Sung 23:35 – God’s Word Inspires People To Make History 26:04 – The Outlook We Can Have Because Of What Others Did In History 28:56 – The Definition Of Church History & Who’s Included 32:17 – The Christian Message Moves People To Move It 33:32 – Are You Letting The Gospel Move You? 42:22 – To Be Continued…Right Now! 42:32 – Looking Into The Past Of Church History To Live It Today 48:08 – Making Church History That Lasts Throughout History 51:14 – Don’t Look To Pop Culture When Church History Has The Hereos To Look At 55:33 – Scary Church History May Not Look Like Me! 01:00:27 – Should We Include Catholics In Church History? Mormons? JWs? 01:04:25 – Need A Biblical View Of History To Be Fair To People Of History 01:09:47 – The Hard Work Resulting From Church History Is Evident 01:12:45 – The Great Good For The World Christians Have Done In History 01:17:13 – The Judgement Of God When The Church Is Removed From Society 01:20:38 – Where To Find Good Resources On Church History 01:26:01 – Conclusion – Church History Matters! LINKS Revived Thoughts Martyrs & Missionaries Revived Devos Revived Radio Revived Thoughts Facebook Revived Thoughts Twitter MissionQuest – Support The Frasiers Cave To The Cross On Revived Thoughts Every episode we’ve done for Revived Thoughts can be found here – CaveToTheCross.com/RevivedThoughts Revived Thoughts Episodes Mentioned 03:32 – Martyrs & Missionaries – The Rise and Fall of Christianity in Japan Part I 03:32 – Martyrs & Missionaries – The Rise and Fall of Christianity in Japan Part II 15:06 – David Livingstone: Who will carry on the work? 15:06 – David Livingstone: The Heart Of Africa 15:11 – George Matheson: The Patience of Job 18:32 – Henry Grattan Guinness: Christian Charity (Feat. Dr. Os Guinness) 29:46 – Anselm: The Storm of the Last Days 30:00 – Deep Dive: The Story of Ethiopia 01:21:44 – Lightkeepers Reviews & Links Books mentioned in this episode: The Life and Diary of David Brainerd by Jonathan Edwards Kindle Paperback Audible The Downgrade Controversy by Charles Spurgeon Kindle Paperback All episodes, short clips, & blog – https://www.cavetothecross.com

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From the end of the American Civil War to the start of World War II, the Protestant missionary movement unintentionally tilled the soil in which American Islamophobia would eventually take root. What ideas did missionaries in Islamic contexts pass on to later generations? How were these ideas connected to centuries-old Protestant discourses about Muslims and gender beginning in the Reformation? And what bearing does this history have on the birth of Islamophobia and on Christian-Muslim dialogue efforts in the US today? In answering these questions, Re-inventing Islam traces the gender constructs that have informed historical Protestant perceptions of Islam, especially in the far-reaching textual, visual, and material influences of the American and British movement for missions to Muslims. This book first considers Protestant discourse about Muslim women and men from the Reformation to the Enlightenment. Then it turns to the colossal archive of literature, images, and cultural objects that missionaries--and particularly missionary women--collected from Islamic contexts and used to inform and motivate their constituents.Anglo-Protestants in the nineteenth and early twentieth centuries perpetually re-invented stereotypes about Muslims and used these negative images to achieve particular Protestant theological and political purposes, including missionary aims. They did so when disseminating gender critiques widely to Protestant men, women, and children. Why did they re-invent Islam? Deanna Ferree Womack argues that they did so to reinforce Protestant theological claims, to justify their evangelistic endeavors, to express both humanitarian concern and Eurocentric views of the world, and to support British and American cultural, economic, and military expansion. Simultaneously, however, this same missionary movement educated its constituents about diverse Islamic cultures, in part by providing humanizing images of Islam. Missionaries also formed personal relationships with Muslims that would open pathways toward formal efforts of Christian-Muslim dialogue after the mid-twentieth century. Americans have inherited all of these legacies. In revisiting this history readers will find new possibilities for building a more open and just future. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

From the end of the American Civil War to the start of World War II, the Protestant missionary movement unintentionally tilled the soil in which American Islamophobia would eventually take root. What ideas did missionaries in Islamic contexts pass on to later generations? How were these ideas connected to centuries-old Protestant discourses about Muslims and gender beginning in the Reformation? And what bearing does this history have on the birth of Islamophobia and on Christian-Muslim dialogue efforts in the US today? In answering these questions, Re-inventing Islam traces the gender constructs that have informed historical Protestant perceptions of Islam, especially in the far-reaching textual, visual, and material influences of the American and British movement for missions to Muslims. This book first considers Protestant discourse about Muslim women and men from the Reformation to the Enlightenment. Then it turns to the colossal archive of literature, images, and cultural objects that missionaries--and particularly missionary women--collected from Islamic contexts and used to inform and motivate their constituents.Anglo-Protestants in the nineteenth and early twentieth centuries perpetually re-invented stereotypes about Muslims and used these negative images to achieve particular Protestant theological and political purposes, including missionary aims. They did so when disseminating gender critiques widely to Protestant men, women, and children. Why did they re-invent Islam? Deanna Ferree Womack argues that they did so to reinforce Protestant theological claims, to justify their evangelistic endeavors, to express both humanitarian concern and Eurocentric views of the world, and to support British and American cultural, economic, and military expansion. Simultaneously, however, this same missionary movement educated its constituents about diverse Islamic cultures, in part by providing humanizing images of Islam. Missionaries also formed personal relationships with Muslims that would open pathways toward formal efforts of Christian-Muslim dialogue after the mid-twentieth century. Americans have inherited all of these legacies. In revisiting this history readers will find new possibilities for building a more open and just future. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

From the end of the American Civil War to the start of World War II, the Protestant missionary movement unintentionally tilled the soil in which American Islamophobia would eventually take root. What ideas did missionaries in Islamic contexts pass on to later generations? How were these ideas connected to centuries-old Protestant discourses about Muslims and gender beginning in the Reformation? And what bearing does this history have on the birth of Islamophobia and on Christian-Muslim dialogue efforts in the US today? In answering these questions, Re-inventing Islam traces the gender constructs that have informed historical Protestant perceptions of Islam, especially in the far-reaching textual, visual, and material influences of the American and British movement for missions to Muslims. This book first considers Protestant discourse about Muslim women and men from the Reformation to the Enlightenment. Then it turns to the colossal archive of literature, images, and cultural objects that missionaries--and particularly missionary women--collected from Islamic contexts and used to inform and motivate their constituents.Anglo-Protestants in the nineteenth and early twentieth centuries perpetually re-invented stereotypes about Muslims and used these negative images to achieve particular Protestant theological and political purposes, including missionary aims. They did so when disseminating gender critiques widely to Protestant men, women, and children. Why did they re-invent Islam? Deanna Ferree Womack argues that they did so to reinforce Protestant theological claims, to justify their evangelistic endeavors, to express both humanitarian concern and Eurocentric views of the world, and to support British and American cultural, economic, and military expansion. Simultaneously, however, this same missionary movement educated its constituents about diverse Islamic cultures, in part by providing humanizing images of Islam. Missionaries also formed personal relationships with Muslims that would open pathways toward formal efforts of Christian-Muslim dialogue after the mid-twentieth century. Americans have inherited all of these legacies. In revisiting this history readers will find new possibilities for building a more open and just future. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

From the end of the American Civil War to the start of World War II, the Protestant missionary movement unintentionally tilled the soil in which American Islamophobia would eventually take root. What ideas did missionaries in Islamic contexts pass on to later generations? How were these ideas connected to centuries-old Protestant discourses about Muslims and gender beginning in the Reformation? And what bearing does this history have on the birth of Islamophobia and on Christian-Muslim dialogue efforts in the US today? In answering these questions, Re-inventing Islam traces the gender constructs that have informed historical Protestant perceptions of Islam, especially in the far-reaching textual, visual, and material influences of the American and British movement for missions to Muslims. This book first considers Protestant discourse about Muslim women and men from the Reformation to the Enlightenment. Then it turns to the colossal archive of literature, images, and cultural objects that missionaries--and particularly missionary women--collected from Islamic contexts and used to inform and motivate their constituents.Anglo-Protestants in the nineteenth and early twentieth centuries perpetually re-invented stereotypes about Muslims and used these negative images to achieve particular Protestant theological and political purposes, including missionary aims. They did so when disseminating gender critiques widely to Protestant men, women, and children. Why did they re-invent Islam? Deanna Ferree Womack argues that they did so to reinforce Protestant theological claims, to justify their evangelistic endeavors, to express both humanitarian concern and Eurocentric views of the world, and to support British and American cultural, economic, and military expansion. Simultaneously, however, this same missionary movement educated its constituents about diverse Islamic cultures, in part by providing humanizing images of Islam. Missionaries also formed personal relationships with Muslims that would open pathways toward formal efforts of Christian-Muslim dialogue after the mid-twentieth century. Americans have inherited all of these legacies. In revisiting this history readers will find new possibilities for building a more open and just future. Learn more about your ad choices. Visit megaphone.fm/adchoices

From the end of the American Civil War to the start of World War II, the Protestant missionary movement unintentionally tilled the soil in which American Islamophobia would eventually take root. What ideas did missionaries in Islamic contexts pass on to later generations? How were these ideas connected to centuries-old Protestant discourses about Muslims and gender beginning in the Reformation? And what bearing does this history have on the birth of Islamophobia and on Christian-Muslim dialogue efforts in the US today? In answering these questions, Re-inventing Islam traces the gender constructs that have informed historical Protestant perceptions of Islam, especially in the far-reaching textual, visual, and material influences of the American and British movement for missions to Muslims. This book first considers Protestant discourse about Muslim women and men from the Reformation to the Enlightenment. Then it turns to the colossal archive of literature, images, and cultural objects that missionaries--and particularly missionary women--collected from Islamic contexts and used to inform and motivate their constituents.Anglo-Protestants in the nineteenth and early twentieth centuries perpetually re-invented stereotypes about Muslims and used these negative images to achieve particular Protestant theological and political purposes, including missionary aims. They did so when disseminating gender critiques widely to Protestant men, women, and children. Why did they re-invent Islam? Deanna Ferree Womack argues that they did so to reinforce Protestant theological claims, to justify their evangelistic endeavors, to express both humanitarian concern and Eurocentric views of the world, and to support British and American cultural, economic, and military expansion. Simultaneously, however, this same missionary movement educated its constituents about diverse Islamic cultures, in part by providing humanizing images of Islam. Missionaries also formed personal relationships with Muslims that would open pathways toward formal efforts of Christian-Muslim dialogue after the mid-twentieth century. Americans have inherited all of these legacies. In revisiting this history readers will find new possibilities for building a more open and just future. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Wendy McNeal's faith went on fire when she started to share about Jesus to others. Download the full episode below and be encouraged to do the same in this episode of the Everyday Missionaries Podcast:Spotify: https://bit.ly/4s4gDMq Apple: https://bit.ly/4rXGs0t

Wendy McNeal's faith went on fire when she started to share about Jesus to others. Download the full episode below and be encouraged to do the same in this episode of the Everyday Missionaries Podcast:Spotify: https://bit.ly/4s4gDMq Apple: https://bit.ly/4rXGs0t

We bid a sentimental farewell to singer Carl "Bad Mama Jama" Carlton and director/activist Rob Reiner (and his wife Michele). The Missionaries ask Vincent and Len which genre of music has benefited most from the Black experience, then add more names to the list of Top Five Black villains. Vincent takes a Six Degrees journey to Anthony Franciosa and Gloria Hendry. Finally, the Men of Micheaux get into the holiday spirit with a blood-soaked crime drama featuring a catchy theme.   We're making video versions of our reviews! Be sure to follow us on the following platforms: YouTube Tiktok Instagram Threads   Please find us on PATREON patreon.com/micheauxmission Thank you for your support! Proud member of the BLEAV Podcast Network | Every Sport, Every Topic, Everywhere. www.bleav.com  You can always email us at micheauxmission@gmail.com     Credits:  Len Webb produces and edits the show. Vincent Williams is the co-producer, and Moe Poplar is our associate producer. Our theme music is by Alexa Gold.  If you'd like to advertise with or sponsor us, please e-mail micheauxmission@gmail.com  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

We often think of missionaries as people who have graduated from college or seminary and being sent off overseas.  I define the word missionary as someone who is a follower of Jesus who has been sent into a field of people who are lost and hopeless and need to meet Jesus.  The public school system is such a mission field.  Our students who know and love Jesus are the missionaries sent behind enemy lines to bring Jesus to their fellow students.  We celebrate these students today and pray for them because their workplace is the education place.  Their workplace involves desks and learning and studying.  Their mission field surrounds them in every classroom, at every lunch table, and in every gym class.  Can you take time today to Encourage a local student missionary? 

Bear Woznick sits down with Joseph Reciniello to discuss his new book Catholic Men Will Change America, a bold Advent reflection series calling men to reclaim prayer, virtue, and leadership. Reciniello shares his conversion story, from college excess to a life shaped by the Franciscan Friars of the Renewal and the Missionaries of Charity, and how those encounters forged a mission to awaken Catholic men.He reveals how daily prayer, sacramental life, and authentic brotherhood can rebuild the Church and culture one household at a time. This conversation isn't about comfort; it's about courage, formation, and the adventure of leading your family in faith._____________________Catch every season of Long Ride Home - https://www.amazon.com/gp/video/detai...Discover Bear Woznick Deep Adventure Ministries: http://bit.ly/BearWoznickNEWEST BOOK "12 Rules for Manliness | Where Have All the Cowboys Gone" on Amazon or Bear's Online Store https://my-site-100622-104377.square....DONATE TO THE CAUSE: https://www.paypal.com/donate?hosted_...

In this episode of the Global Missions Podcast, Maggie sits down with Denny Spitters and Matthew Ellison to unpack key findings from a Barna study on U.S. Protestant pastors and explore the heart behind their book The Sending Shepherd. Together, they discuss how pastoral leadership and church culture shape global missions engagement—and offer practical encouragement for pastors and missions-minded believers seeking to embody the Great Commission. [et_social_share]

This week, guest Missionaries, Danny & Stephanie Gutierrez, provide a ministry update and shares with us how to take the next step in hearing from God when life clogs up our "spiritual ears."

Join us as we discuss that when we support missionaries, our Pastors, and those in ministry, we will participate in their rewards in heaven, and how we should continually seek Truth in Scripture.

Msgr. Roger J. Landry Convent of the Missionaries of Charity, Bronx Third Sunday of Advent, Year A December 14, 2025 Is 35:1-6.10, Ps 146, James 5:7-10, Mt 11:2-11 To listen to an audio recording of today’s homily, please click below:  https://traffic.libsyn.com/secure/catholicpreaching/12.14.25_Homily_1.mp3   The outline for the homily was:  On this Gaudete Sunday, we have the […] The post Crowned with Everlasting Joy, Third Sunday of Advent (A), December 14, 2025 appeared first on Catholic Preaching.

✅Visit LHC's website at https://www.lhcnj.net/

In this special live recording from the N.C. Baptist Annual Meeting, episode host Aaron Wallace talks with Global Missions Coordinator Janet Packard and Pastor Neal Thornton about why caring for missionaries is part of the core identity of a Great Commission church. With more than 500 IMB missionaries from North Carolina alone, the opportunity to support them is vast and fruitful. This conversation explores what happens when churches take missionary care seriously. Janet Packard, N.C. Baptists' new global missions coordinator, highlights the value of starting with a missions assessment, a simple tool that helps churches identify how to build relationships with missionaries and engage strategically in the Great Commission.  Neal Thorton, church planter and pastor of Coram Deo Baptist Church in Raleigh, shares why caring for missionaries enriches the entire church, creating a culture of “one another” compassion and helping believers see their Bibles and communities through a missionary lens. The conversation points to practical first steps, from praying for missionaries to reading biographies to forming long-term friendships with those serving overseas. Listen in to hear how N.C. Baptist churches can link arms with the hundreds of missionaries from North Carolina who need ongoing care, prayer and partnership.

FBC Missions Document: Why: Missions is the church's God-glorifying, Christ-centered, Spirit-empowered task of making disciples and planting churches among all the peoples of the earth. Psalm 67:1-7 God be merciful to us and bless us, And cause His face to shine upon us, Selah. 2 That Your way may be known on earth, Your salvation among all nations. 3 Let the peoples praise You, O God; Let all the peoples praise You. 4 Oh, let the nations be glad and sing for joy! For You shall judge the people righteously, And govern the nations on earth. 5 Let the peoples praise You, O God; Let all the peoples praise You. 6 Then the earth shall yield her increase; God, our own God, shall bless us. 7 God shall bless us, And all the ends of the earth shall fear Him. Revelation 5:9 9 And they sang a new song, saying: “You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation, 10 And have made us kings and priests to our God; And we shall reign on the earth.” 11 Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, 12 saying with a loud voice: “Worthy is the Lamb who was slain To receive power and riches and wisdom, And strength and honor and glory and blessing!” John Piper: Missions is not the ultimate goal of the church. Worship is. Missions exists because worship doesn't. Worship is ultimate, not missions, because God is ultimate, not man. When this age is over and the countless millions of the redeemed fall on their faces before the throne of God, missions will be no more. It is a temporary necessity. But worship abides forever. Worship, therefore, is the fuel and goal of missions. It's the goal of missions because in missions we simply aim to bring the nations into the white hot enjoyment of God's glory. How: Missions at FBC is accomplished through sharing the gospel, supporting disciple-making, supplicating in prayer, supplying needs, and sending commissioned pastors and missionaries. Sharing the gospel. 2 Cor. 5:19-21 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. 20 Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God. 21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him. Mt. 28:18-20 18 And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen. Supporting Disciple-Making. Acts 15:36 36 And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” Acts 14:21-22 21 When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, 22 strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God I Thes. 3:1-10 Therefore when we could bear it no longer, we were willing to be left behind at Athens alone, 2 and we sent Timothy, our brother and God's coworker in the gospel of Christ, to establish and exhort you in your faith,… 5 For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain. 6 But now that Timothy has come to us from you, and has brought us the good news of your faith and love and reported that you always remember us kindly and long to see us, as we long to see you— 7 for this reason, brothers, in all our distress and affliction we have been comforted about you through your faith. 8 For now we live, if you are standing fast in the Lord. 9 For what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God, 10 as we pray most earnestly night and day that we may see you face to face and supply what is lacking in your faith? Acts 28:11-15 11 After three months we sailed in an Alexandrian ship whose figurehead was the Twin Brothers, which had wintered at the island. 12 And landing at Syracuse, we stayed three days. 13 From there we circled round and reached Rhegium. And after one day the south wind blew; and the next day we came to Puteoli, 14 where we found brethren, and were invited to stay with them seven days. And so we went toward Rome. 15 And from there, when the brethren heard about us, they came to meet us as far as Appii Forum and Three Inns. When Paul saw them, he thanked God and took courage. 2 Tim. 1:15-18 15 This you know, that all those in Asia have turned away from me, among whom are Phygellus and Hermogenes. 16 The Lord grant mercy to the household of Onesiphorus, for he often refreshed me, and was not ashamed of my chain; 17 but when he arrived in Rome, he sought me out very zealously and found me. 18 The Lord grant to him that he may find mercy from the Lord in that Day—and you know very well how many ways he ministered to me at Ephesus. Supplicating in Prayer. Luke 11:2 2 So He said to them, “When you pray, say: Our Father in heaven, Hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven. Eph. 6:18-20 18 praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints, 19 and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, 20 for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak. Supplying Resources. 2 Cor. 9:5-10 10 He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. 11 You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God. 12 For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God. 13 By their approval of this service, they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others, 14 while they long for you and pray for you, because of the surpassing grace of God upon you. 3 John v. 5 5 Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, 6 who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. 7 For they have gone out for the sake of the name, accepting nothing from the Gentiles. 8 Therefore we ought to support people like these, that we may be fellow workers for the truth. Phil. 4:14 14 Yet it was kind of you to share my trouble. 15 And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. 16 Even in Thessalonica you sent me help for my needs once and again. 17 Not that I seek the gift, but I seek the fruit that increases to your credit. 18 I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. 19 And my God will supply every need of yours according to his riches in glory in Christ Jesus. 20 To our God and Father be glory forever and ever. Amen. Sending Commissioned Pastors and Missionaries. Rom. 15: 19-21 so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; 20 and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else's foundation, 21 but as it is written, “Those who have never been told of him will see, and those who have never heard will understand.” Acts 13:1-3 Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. 2 As they ministered to the Lord and fasted, the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them.” 3 Then, having fasted and prayed, and laid hands on them, they sent them away.

You are not too old or young to be used by God. See what God is doing in Mike's life as he shares what he is doing as a retiree. Hear the full conversation here:Spotify: https://bit.ly/4opOuMA Apple: https://bit.ly/4pcTVQg

You are not too old or young to be used by God. See what God is doing in Mike's life as he shares what he is doing as a retiree. Hear the full conversation here:Spotify: https://bit.ly/4opOuMA Apple: https://bit.ly/4pcTVQg

Become a supporter of this podcast: https://www.spreaker.com/podcast/your-daily-portion-with-l-david-harris--2912188/support.

Yitzchak Trebitsch was an active participant - under various names - in some of the twentieth century's most important events: mass immigration, WWI wartime espionage, radical right-wing Germany, Chinese civil war and the Japanese invasion during WWII. But in the end he was a nobody. His death was attributed variously to Nazi poison, Allied vengeance, Buddhist enemies, or enraged Jews. His story is stranger than fiction, but there are important lessons we can take from it.   Timestamps [0:03:07] Origins: Hungarian Jewish Childhood [0:04:40] Early Crimes: Theft and Deception [0:07:54] Religious Transformations: Conversions and Missionaries [0:11:00] Political Ambitions: Brief Parliamentary Career [0:18:23] Wartime Intrigue: Espionage and Escapes [0:28:00] Political Extremism: Far-Right Conspiracies [0:35:00] Global Wanderings: International Adventures [0:41:30] Spiritual Journey: Becoming a Buddhist Monk [0:45:00] World War Machinations: Nazi and Japanese Connections [0:48:44] Final Act: Decline in Shanghai

Howard Dueck joins us to unpack the growing movement of education as mission, offering a vision for teaching and training can bless churches, shape communities, and advance the Kingdom. Join us as we explore why education matters, how God is using it around the world, and what it might look like for your church to catch this vision. [et_social_share]

Thank you for clicking on this episode of the Pondering Purple podcast, a source of information, insight, and inspiration for those who love MKs and those who are MKs.···This episode is a conversation with Josh and Alissa Crooks, now serving in Thailand, covering themes in Chapter Three of Pieces of Purple, "The Passport Culture." To view episodes in this series as videos, follow this link to its Youtube channel: https://www.youtube.com/@PIECESOFPURPLECHANNEL...The Amazon page for Piece of Purple is ⁠⁠⁠⁠HERE⁠⁠⁠⁠. For bulk order pricing of ten copies or more, please ⁠⁠⁠⁠CONTACT⁠⁠⁠⁠ me.To access discussion questions for each chapter, click ⁠⁠⁠HERE⁠⁠⁠....More of my MK-related resources can be found at the following links:1. My most-read articles listed on my⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. 2. My grand new book--everything I've ever taught about MKs in one place--⁠⁠⁠⁠⁠Pieces of Purple⁠⁠⁠⁠⁠!3. My ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠playlist⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ of video "nuggets" on Youtube.4. My novel about a missionary family, ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Of Stillness and Storm⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠.···Four ways to make sure you don't miss an episode:1. Click subscribe after you find Pondering Purple on the podcast platform of your choice.2. Friend and follow me on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠--I'll announce new episodes as they release. (Make sure you hit "Follow first" under the "Follow" tab.)3. Join ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The MK Hub⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, a group on Facebook solely devoted to sharing new materials as I produce them.4. Receive email notifications by writing “subscribe to podcast” in the subject line of a message you send to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠shellphoenix@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. (I promise--that's all you'll receive. No newsy epistles or cat pictures!)···Please share this resource in your missionary, MK, and TCK circles. I'd love it if you also left a comment on whatever platform you use, so Pondering Purple can be less of a monologue and more of a conversation.···The title of the podcast is a nod to the complex, beautiful, sometimes confounding, always life-shaping and ideally life-enhancing effects of growing up in the color swirl of cultures and worlds.···Helpful definitions:· MK or Missionaries' Kid - the child of missionaries.· TCK or Third Culture Kid - someone who has spent a majority of his/her formative years in a culture other than his/her passport culture. This includes missionaries' kids, military kids, business kids, diplomats' kids, etc.

11/23/2025 Sun PM

11-30-25 |

Missionaries on the field know that hosting short-term volunteer teams requires a lot of work. Is it worth it? Listen in as Scott M, a missionary leader in a megacity in South Asia, shares 4 reasons to host volunteer teams, and helpful tips in making those trips part of fruitful, long-term partnerships.

Missionaries at the Provo MTC assembled over 500,000 meals for those in need. Sarah Weaver, Editor of the Deseret News, joins to highlight this incredible act of kindness and other uplifting stories. Holly shares facts of the day!

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Tens of thousands of 'van lifers' and 'grey nomads' drive around Australia each year. But the iconic road trip has a surprising origin story involving a pair of missionaries, a retired butcher and a gun-slinging mother-daughter duo.David Riley is a pastor and father who was on a lap around Australia with his wife and three children when he heard about the surprising origin story of this great road trip.In 1925, two young men set off from Perth to Darwin in a tiny French car nicknamed 'Bubsie'.They were running an errand for their Church – instructed to set up a Seventh-Day Adventist Missionary outpost in the Northern Territory, then to turn around and come back home.Nevill Westwood and Greg Davies battled flat tires, evil cows, losing their way, leaky fuel tanks, dangerous river crossings and a falling out along the way.With the help of First Nations people and station owners they met along the way, they made it to Darwin.But when they got to Darwin, they just kept going, entering into a race with a retired butcher and a gun-slinging mother-daughter duo to become the first vehicle to circumnavigate Australia.For David, researching and writing the story down became a powerful way to preserve the memories of his own family's lap around Australia, after receiving terrible news.Bubsie and The Boys: The First Journey Around Australia by Car is published by SIGNS.Early next year, Bubsie's sister car, a 102-year-old Citroën, will drive around Australia for the 100th anniversary of the original journey. The trip will be raising money for Canteen and Brain Child. Information about the trip will be online early next year.This episode of Conversations was produced by Meggie Morris, executive producer is Nicola Harrison.It explores travel, road trips, Australian history, modern history, motoring history, great global road trips, grey nomads, caravanning, van life, historical records, religion, church, cancer, losing a daughter, brain cancer, grief, driving, driving Western Australia, madman's track, white history, black history.