Podcasts about Mosaic

This is a "best of" episode featuring an episode from a series on God's holy law from 2014. That there is a Sabbath is evident in the first chapter in God's Word. According to Scripture, Almighty God "worked" for six days, six mornings and evenings, and rested the seventh. Have you ever stopped to wonder why Scripture says that God "rested"? Was he tired? No. The God of Scripture is not a projection of human personality into the cosmos and he's not a pagan Greco-Roman deity. The Lord was setting a pattern for us. That's the teaching of Exodus 20:8. The Lord "worked," as it were, six days and rested one. That pattern is built into creation, into the nature of things. It was instituted even before the fall. It was instituted before Moses. The Sabbath pattern, the 6 and 1 pattern, existed long before the 613 Mosaic commandments. That's why the Lord referred to it at Sinai, in the 10 commandments. The fourth commandment is grounded in creation. All humans should observe the creational 6 and 1 pattern in the same way that all humans should observe the laws against idolatry, against abusing God's name, in the way they should observe the law respecting authority, against sexual immorality, against theft, against lying, and against coveting what isn't yours. The Sabbath pattern is just as permanent, just as built into the nature of things, the way things are; it's just as universal as they are. It's also confessed by the Reformed and Presbyterian churches as an essential part of theology, piety, and practice. This episode of the Heidelcast is sponsored by the Heidelberg Reformation Association. You love the Heidelcast and the Heidelblog. You share it with friends, with members of your church, and others but have you stopped to think what would happen if it all disappeared? The truth is that we depend on your support. If you don't make the coffer clink, the HRA will simply sink. Won't you help us keep it going? The HRA is a 501(c)(3) non-profit organization. All your gifts are tax deductible. Use the donate link on this page or mail a check to Heidelberg Reformation Association, 1637 E Valley Parkway #391, Escondido CA 92027. All the Episodes of the Heidelcast Subscribe to the Heidelcast! Browse the Heidelshop! On X @Heidelcast On Insta & Facebook @Heidelcast Subscribe in Apple Podcast Subscribe directly via RSS Call The Heidelphone via Voice Memo On Your Phone The Heidelcast is available wherever podcasts are found including Spotify. Call or text the Heidelphone anytime at (760) 618-1563. Leave a message or email us a voice memo from your phone and we may use it in a future podcast. Record it and email it to heidelcast@heidelblog.net. If you benefit from the Heidelcast please leave a five-star review on Apple Podcasts so that others can find it. Please do not forget to make the coffer clink (see the donate button below). SHOW NOTES How To Subscribe To Heidelmedia The Heidelblog Resource Page Heidelmedia Resources The Ecumenical Creeds The Reformed Confessions The Heidelberg Catechism The Heidelberg Catechism: A Historical, Theological, and Pastoral Commentary (Lexham Academic) Recovering the Reformed Confession (P&R Publishing, 2008) Why I Am A Christian What Must A Christian Believe? Heidelblog Contributors Support Heidelmedia: use the donate button or send a check to: Heidelberg Reformation Association 1637 E. Valley Parkway #391 Escondido CA 92027 USA The HRA is a 501(c)(3) non-profit organization

The David Alliance  TDAgiantSlayer@Gmail.com Garth Heckman Accuser     Do you inhale or exhale when you putt?      THE ACCUSER - THE RATT      START WITH A WARNING… **If you do not understand how the accuser works you will be used by him and for his purpose without even knowing it.       Here is how it works:  People play the VICTIM - Why me, me oh my, waaa waaa waaa, poor me.     Then they turn into the VILLIAN - They attack people who they feel have it made, had it easy, they think they are arrogant simply because they are successful in some area of life.   They they become Victors and they fight on behalf of the other “VICTIMS”… Jeff Karow “I shudder thinking about the 11 year old little girl who could not get an abortion after being brutally raped.        The worst thing about being deceived is you do not know you are deceived. You operate in the mindset of fact, but its not fact at all. Remember when cigarettes did not cause cancer.          John 8   Jesus returned to the Mount of Olives, 2 but early the next morning he was back again at the Temple. A crowd soon gathered, and he sat down and taught them. 3 As he was speaking, the teachers of religious law and the Pharisees brought a woman who had been caught in the act of adultery. They put her in front of the crowd. 4 “Teacher,” they said to Jesus, “this woman was caught in the act of adultery. 5 The law of Moses says to stone her. What do you say?” 6 They were trying to trap him into saying something they could use against him, but Jesus stooped down and wrote in the dust with his finger. 7 They kept demanding an answer, so he stood up again and said, “All right, but let the one who has never sinned throw the first stone!” 8 Then he stooped down again and wrote in the dust. 9 When the accusers heard this, they slipped away one by one, beginning with the oldest, until only Jesus was left in the middle of the crowd with the woman. 10 Then Jesus stood up again and said to the woman, “Where are your accusers? Didn't even one of them condemn you?” 11 “No, Lord,” she said. And Jesus said, “Neither do I. Go and sin no more.”                   The historical background of this passage—traditionally known as the Pericope Adulterae—is shaped by a clever political trap, a clash between competing legal systems, and a fascinating journey through ancient manuscripts. [1, 2, 3, 4]    peh-RIK-oh-pee - It's from Greek, meaning "a cutting out" or "a selected passage,” Adulterae = ah-dul-TAIR-eye   1. The Legal Trap: Roman Law vs. Jewish Law The religious leaders weren't just asking Jesus for a theological opinion; they were trying to force Him into a dangerous political and legal corner: [3, 5]      The Roman Constraint: Under Roman occupation, the Jewish authorities (the Sanhedrin) were stripped of their power to officially execute anyone. If Jesus agreed that the woman should be stoned to death, He would be encouraging an illegal vigilante execution, breaking Roman law and setting Himself up as a rebel leader against Rome. The Mosaic Constraint: If Jesus said she should go free, He would appear to be breaking the Law of Moses(Leviticus 20:10), which prescribed the death penalty for adultery. This would instantly ruin His credibility as a Rabbi among the Jewish people.    What is really going on here? Judging Jesus response - while they themselves do not hold themselves accountable to the same standard.    *they are not willing to make a call on this - but judging Jesus on his response.   People will call you out - all the while never talk about their own lack of character in the same manner.       Where was the man? The Mosaic law explicitly stated that both the man and the woman caught in adultery were to be put to death.   **Missing information: Accusers will never share the whole story.          OOOOO         2. The Location: The Temple Courts The text explicitly states this encounter took place in the Temple courts (John 8:2).     The sprawling courts of Herod's Temple were not dirt roads or sandy paths; they were grand, public plazas paved with massive, polished stone tiles. If there was loose dust blown onto the stones, Jesus could have been writing in the dirt. However, if He was pressing His finger directly against the smooth, hard flagstones of the Temple floor, a mere human finger would leave no mark. For Him to "engrave" or "write" a visible record there would require a miracle. [7, 8]    3. The Theological Parallel: The Finger of God By highlighting that Jesus wrote "with his finger," John uses a very rare phrasing that immediately points a Jewish reader back to the Old Testament. [7, 9]      In the entire Bible, there are only a few times where God is described as physically writing something. The most famous is Exodus 31:18: "He gave Moses the two tablets of the Testimony, tablets of stone, written with the finger of God."     Jesus was silently saying: "You are trying to lecture Me on the Law? I am the one who carved it in stone in the first place." [1, 10]        OOOOOOO   The phrase "the finger of God" appears only a handful of times in the entire Bible. Each instance represents an irresistible, sovereign display of divine authority and judgment on those who try to play God.  When you connect these other passages to Jesus in the Temple courts, they paint a staggering picture of who He was claiming to be.     1. The Plagues of Egypt (Exodus 8:19)   The Context: During the ten plagues, Pharaoh's court sorcerers try to replicate the miracles Moses performs. When God turns the dust of the earth into swarms of gnats, the magicians fail to copy it. Terrified, they tell Pharaoh: "This is the finger of God."     2. The Ten Commandments (Exodus 31:18 & Deuteronomy 9:10)   The Context: God delivers the moral law to humanity not by dictating it to Moses, but by physically carving it Himself. The text notes the tablets were "written with the finger of God" on stone.   3. The Writing on the Wall (Daniel 5:5)   The Context: King Belshazzar of Babylon throws a blasphemous feast, drinking out of the sacred gold cups stolen from God's Temple. Suddenly, the fingers of a human hand appear and scratch a mysterious message into the plaster of the wall (Mene, Mene, Tekel, Parsin). Daniel interprets the writing: God has weighed the king's deeds, found him wanting, and his kingdom is finished.   4. Jesus Driving Out Demons (Luke 11:20)   The Context: Jesus is accused by His critics of using the power of Satan to cast out demons. He fires back: "But if I drive out demons by the finger of God, then the kingdom of God has come upon you."         This is a great teaching device — pastors use this "voice of the accuser" framing often to expose the enemy's tactics. Here's a biblically-grounded list, treating it as an exposé of strategy rather than actually voicing that persona.   9-16-26 Start here for TDA 10 Ways the Accuser Attacks Faith 1. Rehearsing Your Past He whispers your worst moment on repeat — the affair, the addiction, the abortion, the thing you did at 19 — long after God has already forgiven it, hoping shame will convince you that grace has an expiration date. (Revelation 12:10 — he accuses "day and night") 2. Redefining God's Character "Did God really say...?" He doesn't usually deny God exists — he reframes who God is: distant, disappointed, keeping score. (Genesis 3:1) 3. Comparison He points you at someone else's marriage, ministry, body, or blessing, and lets envy do the rest of the work — convincing you God has been unfair specifically to you. 4. Isolation Disguised as Privacy He convinces you that no one can know the real struggle — that if your small group or spouse knew, they'd walk away. Isolation is where accusation grows unchecked, because it's never tested against truth spoken by someone else. 5. Weaponizing Other Believers' Words He takes a real hurt — something someone at church actually said or did — and repeats it in your mind until it becomes "this is who the church really is" or "this is who God really is." 6. Delayed Answers as Proof of Abandonment When prayer isn't answered on your timeline, he suggests silence means absence — that unanswered prayer is proof you're not really heard, rather than proof you're being asked to trust. (Compare Job's friends' theology vs. God's actual response in Job 38-42) 7. Perfectionism Disguised as Conviction Real conviction from the Spirit is specific and leads to repentance and freedom (2 Corinthians 7:10). Accusation is vague, global, and leads to paralysis — "you'll never get this right," "you're always like this." One brings you to the cross; the other just buries you. 8. Identity Theft He tries to get you to answer to a label — addict, failure, fraud, unworthy — instead of the one Scripture actually gives you: forgiven, adopted, righteous in Christ (Romans 8:1, Ephesians 1:5). Whoever answers the accusation has already accepted the label. 9. Success as a Trapdoor Ironically, he accuses through pride too — convincing gifted, "successful" believers (especially leaders) that their platform, growth, or following is proof of their own righteousness, setting up a fall through self-sufficiency rather than obvious sin. (1 Timothy 3:6 — the danger of being "puffed up with conceit") 10. Truth Without Grace This might be the subtlest one: he loves using real Scripture, real truth, real standards — just stripped of the gospel's grace and hope, so truth becomes crushing weight instead of a path to freedom. (This is actually what he tried on Jesus in the wilderness — quoting real Scripture, Matthew 4:6, but twisting its application.)   THREE  "Dirty Little Secrets" Worth Naming   1-  If there's one unifying tactic underneath all ten, it's this: the accuser rarely needs to invent new material — he just recycles truth without context, timing, or grace. Most of his accusations contain a kernel of something real (a real failure, a real hurt, a real Scripture) — which is exactly why they're so effective. Outright lies are easy to reject. Half-truths delivered at the right moment, with real pain attached, are much harder to resist.     2-  The second secret: he almost never announces himself. Nobody hears an accusing thought and thinks "that was Satan." It just feels like "being honest with myself," or "just being realistic," or "this is just how I am." The accusations feel like your own internal voice of reason — which is precisely what makes Revelation 12:11 significant: believers overcome him "by the blood of the Lamb and by the word of their testimony" — meaning the antidote isn't cleverness or willpower, it's actively speaking a different word over yourself than the one he's whispering.       3-  If a thought pushes you toward confession, prayer, and community — that's likely conviction. BUT WITH THAT - ACCUSATIONS MAKE YOU START TO MAKE EXCUSES FOR THAT WHICH YOU ARE BEING ACCUSED OF… THEN HE MAKES YOU FEEL GUILTY FOR THE EXCUSES YOU MADE.      The weapon against accusation isn't willpower or cleverness — it's actively speaking a different word over yourself than the one being whispered. Silence lets the accusation stand unchallenged. Testimony — speaking truth out loud, even just to yourself — interrupts it.       OOOOOOOO   Discernment: Today we have more information and faster information as ever before.  Anyone on social media can be portrayed as an expert, and any information can be presented as fact… But even worse- the absence of clarity creates gossip and presumption that grows into ignorance as fact.        The devil knows your name but calls you by your sin; God knows your sin but calls you by your name     Point 1: The Accuser Has a Title, and a Strategy     Satan's biblical title here isn't "destroyer" or "tempter" — it's accuser. **And Scripture consistently shows this strategy doesn't stay confined to accusing us before God — it plays out horizontally, between people, through gossip, slander, and offense.   Insight: If the enemy's title is "accuser," we should expect his most effective tactic to look like ordinary WORDS     Accusation is not in the power of the words… but the seeds they plant and the doubt they grow. See it's like this: The seeds of innuendo, doubt and insinuation cause the Spiritually immature to feed and water those accusations. **When I was a frosh in HS. The rumor of “ sexually molesting” a child in a cornfield grew into a huge ordeal.  It was started by a teacher's wife - who her and her husband hated me and my family.        Insight: Slander's power has never been the volume of the lie — it's the seed of doubt it plants about someone's character   ITS NOT THE AMOUNT OF ACCUSATIONS - ITS THE SPACE IT CREATES FOR DOUBT = LACK OF FAITH     Why is The Tongue a Fire — it only takes a spark. **a forest fire does not start with a forest fire… it starts with a spark.        So that we don't fall into the role of the accuser we should know this:  Love Covers, Corrupt Talk Corrodes — Two Competing Modes of Speech   Text: Ephesians 4:29-32 PAUL SAYS SPEAK WORDS OF GRACE   1 Peter 4:8 PETER SAYS COVER A BROTHER… HELP BRING THEM INTO HEALING AND WHOLENESS.     ****A truth without grace or healing is still an accusation.     Closing Challenge   Today wether you have been the source of accusation, or the target of it. will you let your mouth be an instrument of the kind of love that actually covers, forgives, and builds up?”   And if I am on the receiving end - Take time to thank God that you are forgiven and accusations only stand as a strong reminder of how great Gods grace is. 

This week, we're featuring a special recap episode highlighting some of our most memorable conversations. Andy Steiger and Wes Huff of Apologetics Canada discuss why many people, especially younger generations, are becoming increasingly open to spirituality as they search for deeper answers about meaning, purpose, and human value. They explore how the Bible provides both a historical foundation and a framework for understanding ethics, identity, and truth.  Next, host Matthias sits down with Dr. Bobby Duke, chief curatorial officer of Museum of the Bible, to examine the significance of the Megiddo Mosaic, an archaeological discovery from one of the earliest known Christian worship spaces. Together, they unpack what this remarkable find reveals about the beliefs, practices, and community life of some of Christianity's earliest followers. Finally, Pastors Tim Timberlake and Philip Anthony Mitchell of the Street Preachers podcast share their perspective on a growing global revival movement, arguing that genuine spiritual renewal is being fueled not by church-growth strategies or personalities, but by prayer, biblical proclamation, authentic worship, and discipleship.  Show Notes:  Unscrolled, Episode 4: Can I Trust the Bible? A Deep Dive into Apologetics with Andy Steiger and Wesley Huff Unscrolled, Episode 5: What the Megiddo Mosaic Teaches Us About the Early Church with Dr. Bobby Duke Unscrolled, Episode 22: Revival in the Streets with Pastors Tim Timberlake and Philip Mitchell  Stay up to date with Museum of the Bible on social media:  Instagram: @museumofBible  X: @museumofBible  Facebook: museumofBible  LinkedIn: museumofBible  YouTube: @museumoftheBible 

In a recent exchange with Jesse Watters, Michigan U.S. Senate candidate Abdul El-Sayed compared Sharia law to Christian canon law, arguing that Muslims should simply be free to practice their faith just as Christians practice theirs.1But are Sharia and Christian canon law really comparable?In this episode of Hank Unplugged, Hank Hanegraaff examines that claim and explains the fundamental differences between Sharia, Christian canon law, and the Mosaic law of the Old Testament. He considers the scope of Sharia as a comprehensive system governing religious, political, social, and private life; the historical and theological purpose of Mosaic law; and the Christian understanding that the Mosaic covenant finds its fulfillment in Jesus Christ.Hank also looks at the contemporary application of Sharia in nations such as Brunei and explains why understanding what Sharia actually teaches and how it functions matters enormously in the modern world.This is Part One of Hank's examination of Sharia law. In the next episode, he turns specifically to the impact of Sharia on women.For a more comprehensive treatment, see Hank Hanegraaff's MUSLIM: What You Need to Know About the World's Fastest Growing Religion.https://www.equip.org/product/cri-resource-muslim-what-you-need-to-know-about-the-worlds-fastest-growing-religion-0926va/“El-Sayed GRILLED: ‘I Don't Think You're Very Good at Math'” Jesse Watters Primetime, Fox News video, 25:25, August 24, 2026, relevant discussion at 10:56–13:40, https://youtu.be/9j0e6Ur7S6g?si=HWkda5fqfZI0snQD&t=656.Listen to Hank's podcast and follow Hank off the grid where he is joined by some of the brightest minds discussing topics you care about. Get equipped to be a cultural change agent.Archived episodes are on our Website and available at the additional channels listed below.You can help spread the word about Hank Unplugged by giving us a rating and review from the other channels we are listed on.

"I cried to the Lord out of my distress, and he heard me; out of the belly of Sheol I cried and Thou didst hear my voice. For Thou didst cast me into the deep, into the heart of the seas; and the floods compassed me about: all Thy billows and Thy waves passed over me." This is from the book of Jonah, and in these verses from its second chapter we find the prophet from the Galilee praying from inside a great fish that had swallowed him in the ocean. "The waters compassed me about, to the point of death;" Jonah said, "the depth closed me round about, the weeds were wrapped about my head. I went down to the bottoms of the mountains; the earth with her bars closed on me forever: yet hast Thou brought up my life from the pit." Jonah is a short book, four chapters, and one of the most unusual in the prophetic corpus. A prophet is commanded to go and warn a great and hostile city, and instead of arguing with God, the way Moses and Jeremiah do when they are summoned to prophesy, Jonah flees in the opposite direction. He ends up in the belly of a fish, offering words of thanksgiving for a rescue that has not yet happened. When God does save him, and Jonah finally delivers his warning, the city repents completely, expressing contrition and donning sackcloth. But Jonah is disappointed that his prophecy of destruction did not come true. The book ends with God asking Jonah a question that he doesn't answer. To try to make sense of this puzzling book, Mosaic's editor Jonathan Silver spoke with Jon D. Levenson, the Albert A. List Professor of Jewish Studies at Harvard Divinity School. This conversation airs just before the Jewish holiday of Yom Kippur, when the book of Jonah is typically recited. Levenson and Silver discuss the pagan sailors on Jonah's ship who behave, by any ordinary measure, more piously than the prophet does; what it means that Jonah identifies himself to those sailors as a Hebrew, and what that word signified to them. They also address the book's satirical qualities, and look closely at this biblical portrait of a man whose perception of the world is so markedly limited, so at odds with what God wants from him. In short, they seek to uncover the strangeness of Jonah son of Amittai.

This episode begins with the increasing fears that the rapid development of AI might lead to the extinction of humanity. As the dangers posed by AI agents coincide with end-time fears, Michael Meade turns to an old myth that shows that humans have always been a great risk taken by the forces of creation. As creatures capable of conscious awareness, humans can become the enemy as well as the friends of creation.     In the old creation myth, mistakes made at the beginning caused human prototypes to be short-sighted and blindly self-interested and that led to the fashioning tools and technologies that caused trouble at all levels of existence. Eventually, the animals rebelled against these narrow-minded figures, everything in creation began to speak out against them and they were destroyed in a great flood.     The next kind of humans created had a greater capacity for imagination and genuine vision because their hearts as well as their minds remained open. They had enough insight to recognize the gift of life and be conscious witnesses to the wonder and the beauty of creation. They thrived because they understood the interconnectedness of all of life and accepted the necessity of change.     Like the vestigial tale that reminds people that they are connected to animals at one end, the capacity for great imagination connects people at the other end to the divine. When people can hold those extremes together, they become genuine agents of creation, companions to the animals, and vehicles of the kind of consciousness that can help sustain nature and enhance life on Earth.     Thank you for listening to and supporting Living Myth. You can preorder Michael's new book The Heart of Transformation and join him beginning on October 1 for a series of online and in-person events that bring to life key themes from this book.   Pre-order New Book Event Registration + Info     You can further support this podcast by becoming a member of Living Myth Premium. Members receive bonus episodes each month, access to the full archives of over 740 episodes and a 30% discount on all events, courses and book and audio titles.   Learn more and join this community of listeners at patreon.com/livingmyth     Along with these free weekly podcasts, you can now read free weekly essays and long form posts by Michael Meade on Substack. Learn more and subscribe at michaeljmeade.substack.com     If you enjoy this podcast, we appreciate you leaving a review wherever you listen and sharing it with your friends. On behalf of Michael Meade and the whole Mosaic staff, we wish you well and thank you for your support of our work.

Ask a question hereNatalie Hood continues her conversations with the 2026 Talking Pools Podcast Top Ten Mentors by sitting down with Jeff Hampe, a longtime pool professional known for his all-tile pools, artistic glass mosaics and uncompromising attention to detail.Jeff shares how he progressed from repairing hot tubs in New Jersey to cleaning pools, repairing equipment, performing leak detection and eventually becoming a licensed pool contractor and sought-after mosaic specialist. He also discusses the craftsmen who mentored him, why he freely passes that knowledge forward and the satisfaction of watching someone build a better life through a skilled trade.The conversation then shifts into Mythbusting Wednesday territory. Jeff explains why a tile labeled “pool rated” may still be the wrong choice, what he prefers for submerged applications and why translucent glass tile can become an expensive failure. He and Natalie also tackle waterproofing, calcification, efflorescence, thermal expansion, delamination and the limitations of cementitious installation products.Jeff closes with his growing interest in fully tiled fiberglass pools, why field experience remains essential and what would come packaged with the official Jeff Hampe action figure.In This Episode Jeff's journey from hot-tub repair to high-end mosaic and all-tile pools  How Jimmy Reed and Danilo Bonazza influenced his craft  Why Jeff considers attention to detail a professional advantage  Turning a landscaper into a highly skilled, well-paid tile installer  How mentorship spreads when students begin teaching others  Why “pool rated” does not automatically mean suitable for every pool  Jeff's preferred tile thickness and construction for submerged applications  The risks associated with translucent glass tile  How UV exposure and different expansion rates contribute to delamination  Why waterproofing alone does not eliminate calcification or efflorescence  The role of epoxy installation products in all-tile pools  What visible deposits along grout lines may reveal beneath the tile  Why hands-on jobsite experience cannot be replaced by classroom instruction  Learning from installation failures without lowering professional standards  The industry's reliance on traditional distribution  Why Jeff believes fiberglass deserves greater consideration  Crumbled Italian sausage, jet skis and the Jeff Hampe action figure Featured GuestJeff Hampe 2026 Talking Pools Podcast Top Ten Pool Industry MentorSponsored ByREVDUP Apparel, H2Flow Controls and PoolBrain.The technical opinions expressed during this episode reflect the guest's professional experience and installation practices. Product selection and installation requirements should always be verified for the specific application. Support the showThank you so much for listening! You can find us on social media:FacebookInstagramTik TokEmail us: talkingpools@gmail.com

Episode 4226 │ September 15, 2026 Hormuz closed in February. The overland bypass closed September 12. The Red Sea closed the day before. All three exits. Not random. WHAT THIS EPISODE COVERS Scott Kesterson delivers a two-day research build tracing the September 2026 closure of every crude export route out of the Persian Gulf — the Saudi Petroline bypass disabled by an unclaimed drone strike, the Bab al-Mandeb Strait seized by Houthi forces within the same 48-hour window, and the Strait of Hormuz already closed since February — back to their actual origin: the 632 AD succession dispute that split Islam into Sunni and Shia, and a geographic accident in which nearly every major oil field in the region sits beneath Shia or Shia-aligned populations that have rarely held power in the states extracting that oil. Scott traces the line from Britain's 1953 removal of Iran's elected prime minister through the Shah's CIA-trained secret police, the 1979 revolution, and America's 2003 invasion of Iraq — which inadvertently installed a Shia-majority government next door to Iran — to explain how Iran's mosaic defense strategy, 31 autonomous provincial commands designed to survive a decapitation strike, now operates less like a chain of command and more like a fire ant colony, coordinating without central orders and unifying Sunni and Shia populations against a shared adversary for the first time in fourteen centuries. The episode closes with Scott's direct assessment that this war was never necessary, was justified by unproven nuclear claims, and that the growing regional unity now forming is a consequence America built rather than one it is fighting. KEY QUESTIONS ADDRESSED What actually happened in the Persian Gulf during the second week of September 2026 — and why does the simultaneous closure of the Strait of Hormuz, the Saudi overland pipeline bypass, and the Bab al-Mandeb Strait represent a coordinated effect rather than three isolated incidents, even with no single group claiming responsibility? What is Iran's mosaic defense strategy, and why does Scott's fire ant colony analogy explain how 31 autonomous provincial commands can act in unified purpose without receiving direct orders — and why does he argue this makes the Ayatollah's decapitation strike a strategic failure rather than a victory? How did Britain's 1953 removal of Iran's elected government, the Shah's CIA-trained secret police, and America's 2003 invasion of Iraq combine to produce the exact regional alignment now unifying Sunni and Shia populations against the West — and why does Scott argue the current conflict was never necessary in the first place? ABOUT BARDSFM BardsFM is a daily independent podcast covering faith, liberty, history, and information warfare. Hosted by Scott Kesterson — combat veteran, documentary filmmaker, and rancher. Over 4,100 episodes and 50 million lifetime downloads. New episodes every weekday. bards.fm This episode was researched and produced under the Spatial Terra Intelligence Methodology (STIM v5) — the analytical framework built by Scott Kesterson — with AI-assisted research synthesis at a 70/30 human/AI authorship ratio, fully disclosed. All analysis, conclusions, and editorial judgments are those of Scott Kesterson. BardsFM's archive includes hundreds of episodes on prayer, scripture, and walking the Way of Christ — available free in the full episode catalog. DOWNLOADS Citizen's Guide - Community Organizing Against Data Centers: click here Citizen's Guide - Auditing Automatic License Plate Readers: click here Citizen's Guide - Auditing Your State's Driver License Data: click here AFFILIATE LINKS Bards Nation Health Store: www.bardsnationhealth.com MYPillow promo code: BARDS >> Go to https://www.mypillow.com/bards and use the promo code BARDS or... Call 1-800-975-2939.  EMPShield protect your vehicles and home. Promo code BARDS: Click here Treadlite Broadforks...best garden tool EVER. Promo code BARDS26: TreadliteBroadforks.com EnviroKlenz Air Purification, promo code BARDS to save 10%: www.enviroklenz.com Morning Intro Music Provided by Brian Kahanek: www.briankahanek.com Founders Bible 20% discount code: BARDS >>> TheFoundersBible.com Windblown Media 20% Discount with promo code BARDS: windblownmedia.com White Oak Pastures Grassfed Meats, Get $20 off any order $150 or more. Promo Code BARDS: www.whiteoakpastures.com/BARDS Mission Darkness Faraday Bags and RF Shielding. Promo code BARDS: Click here DONATIONS: If you wish to support this podcast directly you can donate here... DONATE: Click here MAILING ADDRESS: Xpedition Cafe, LLC Attn. Scott Kesterson 591 E Central Ave, #740 Sutherlin, OR  97479

The David Alliance  TDAgiantSlayer@Gmail.com Garth Heckman Accuser   Do you inhale or exhale when you putt?    THE ACCUSER - THE RATT  START WITH A WARNING… **If you do not understand how the accuser works you will be used by him and for his purpose without even knowing it.   Here is how it works:  People play the VICTIM - Why me, me oh my, waaa waaa waaa, poor me.   Then they turn into the VILLIAN - They attack people who they feel have it made, had it easy, they think they are arrogant simply because they are successful in some area of life.   They they become Victors and they fight on behalf of the other “VICTIMS”… Jeff Karow “I shudder thinking about the 11 year old little girl who could not get an abortion after being brutally raped.    The worst thing about being deceived is you do not know you are deceived. You operate in the mindset of fact, but its not fact at all. Remember when cigarettes did not cause cancer.    John 8 Jesus returned to the Mount of Olives, 2 but early the next morning he was back again at the Temple. A crowd soon gathered, and he sat down and taught them. 3 As he was speaking, the teachers of religious law and the Pharisees brought a woman who had been caught in the act of adultery. They put her in front of the crowd. 4 “Teacher,” they said to Jesus, “this woman was caught in the act of adultery. 5 The law of Moses says to stone her. What do you say?” 6 They were trying to trap him into saying something they could use against him, but Jesus stooped down and wrote in the dust with his finger. 7 They kept demanding an answer, so he stood up again and said, “All right, but let the one who has never sinned throw the first stone!” 8 Then he stooped down again and wrote in the dust. 9 When the accusers heard this, they slipped away one by one, beginning with the oldest, until only Jesus was left in the middle of the crowd with the woman. 10 Then Jesus stood up again and said to the woman, “Where are your accusers? Didn't even one of them condemn you?” 11 “No, Lord,” she said. And Jesus said, “Neither do I. Go and sin no more.”   The historical background of this passage—traditionally known as the Pericope Adulterae—is shaped by a clever political trap, a clash between competing legal systems, and a fascinating journey through ancient manuscripts. [1, 2, 3, 4]    peh-RIK-oh-pee - It's from Greek, meaning "a cutting out" or "a selected passage,” Adulterae = ah-dul-TAIR-eye   1. The Legal Trap: Roman Law vs. Jewish Law The religious leaders weren't just asking Jesus for a theological opinion; they were trying to force Him into a dangerous political and legal corner: [3, 5]    The Roman Constraint: Under Roman occupation, the Jewish authorities (the Sanhedrin) were stripped of their power to officially execute anyone. If Jesus agreed that the woman should be stoned to death, He would be encouraging an illegal vigilante execution, breaking Roman law and setting Himself up as a rebel leader against Rome. The Mosaic Constraint: If Jesus said she should go free, He would appear to be breaking the Law of Moses(Leviticus 20:10), which prescribed the death penalty for adultery. This would instantly ruin His credibility as a Rabbi among the Jewish people.    What is really going on here? Judging Jesus response - while they themselves do not hold themselves accountable to the same standard.    *they are not willing to make a call on this - but judging Jesus on his response.   People will call you out - all the while never talk about their own lack of character in the same manner.   Where was the man? The Mosaic law explicitly stated that both the man and the woman caught in adultery were to be put to death. **Missing information: Accusers will never share the whole story.    2. The Location: The Temple Courts The text explicitly states this encounter took place in the Temple courts (John 8:2).     The sprawling courts of Herod's Temple were not dirt roads or sandy paths; they were grand, public plazas paved with massive, polished stone tiles. If there was loose dust blown onto the stones, Jesus could have been writing in the dirt. However, if He was pressing His finger directly against the smooth, hard flagstones of the Temple floor, a mere human finger would leave no mark. For Him to "engrave" or "write" a visible record there would require a miracle. [7, 8]    3. The Theological Parallel: The Finger of God By highlighting that Jesus wrote "with his finger," John uses a very rare phrasing that immediately points a Jewish reader back to the Old Testament. [7, 9]      In the entire Bible, there are only a few times where God is described as physically writing something. The most famous is Exodus 31:18: "He gave Moses the two tablets of the Testimony, tablets of stone, written with the finger of God."   Jesus was silently saying: "You are trying to lecture Me on the Law? I am the one who carved it in stone in the first place." [1, 10]    OOOOOOO   The phrase "the finger of God" appears only a handful of times in the entire Bible. Each instance represents an irresistible, sovereign display of divine authority and judgment on those who try to play God.  When you connect these other passages to Jesus in the Temple courts, they paint a staggering picture of who He was claiming to be.     1. The Plagues of Egypt (Exodus 8:19)   The Context: During the ten plagues, Pharaoh's court sorcerers try to replicate the miracles Moses performs. When God turns the dust of the earth into swarms of gnats, the magicians fail to copy it. Terrified, they tell Pharaoh: "This is the finger of God."   2. The Ten Commandments (Exodus 31:18 & Deuteronomy 9:10)   The Context: God delivers the moral law to humanity not by dictating it to Moses, but by physically carving it Himself. The text notes the tablets were "written with the finger of God" on stone.   3. The Writing on the Wall (Daniel 5:5)   The Context: King Belshazzar of Babylon throws a blasphemous feast, drinking out of the sacred gold cups stolen from God's Temple. Suddenly, the fingers of a human hand appear and scratch a mysterious message into the plaster of the wall (Mene, Mene, Tekel, Parsin). Daniel interprets the writing: God has weighed the king's deeds, found him wanting, and his kingdom is finished.   4. Jesus Driving Out Demons (Luke 11:20)   The Context: Jesus is accused by His critics of using the power of Satan to cast out demons. He fires back: "But if I drive out demons by the finger of God, then the kingdom of God has come upon you."   This is a great teaching device — pastors use this "voice of the accuser" framing often to expose the enemy's tactics. Here's a biblically-grounded list, treating it as an exposé of strategy rather than actually voicing that persona.

On September 24, 2021, Rachel Eliza Griffiths married her husband, the novelist Salman Rushdie. On the same day, hundreds of miles away, Griffiths' closest friend and chosen sister, the poet Kamilah Aisha Moon, who was expected to speak at the wedding, died suddenly. Eleven months later, as Griffiths attempted to piece together her life as a newlywed with heartbreak in one hand and immense love in the other, a brutal attack nearly killed her husband. As trauma compounded trauma, Griffiths realized that in order to survive her grief, she would need to mourn not only her friend, but the woman she had been on her wedding day, a woman who had also died that day.In the process of rebuilding a self, Griffiths chronicles her friendship with Moon, the seventeen years since their meeting at Sarah Lawrence College. Together, they embraced their literary foremothers—Lucille Clifton, Toni Morrison, Alice Walker, to name a few—and fought to embrace themselves as poets, artists, and Black women. Alongside this unbreakable bond, Griffiths weaves the story of her relationship with Rushdie, of the challenges they have faced and the unshakeable devotion that endures.In The Flower Bearers (Random House, 2026), Griffiths inscribes the trajectories of two transformational relationships with grace and honesty, chronicling the beauty and pain that comes with opening oneself fully to love. This is a conversation not to be missed.Rachel Eliza Griffiths is a multi-media artist, poet, and novelist. She received the MFA in Creative Writing from Sarah Lawrence College and is the recipient of numerous fellowships including Robert Rauschenberg Foundation, Provincetown Fine Arts Work Center, Kimbilio, Cave Canem Foundation, Civitella Ranieri Foundation, and Yaddo. Her literary and visual work has been widely published in journals, magazines, anthologies, and periodicals including The New Yorker, The Paris Review, The New York Times, Virginia Quarterly Review, The Progressive, The Georgia Review, Gulf Coast, Callaloo, Poets & Writers, American Poetry Review, Los Angeles Review of Books, Guernica, The Writer's Chronicle, Transition, American Poet, Mosaic, Indiana Review, Ecotone, Black Nature: Four Centuries of African American Nature Poetry, Best American Poetry (2020, 2021), The New York Review of Books, BOMB! Magazine, and many others. You can find Rachel on Instagram.Learn more about the Torch 20th Anniversary celebration here.Subscribe, like, follow, and rate Additions to the Archive with Sullivan Summer on Instagram, Substack, and wherever you get your podcasts.  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

We're so glad you're here! Mosaic is a global community of faith committed to inspiring and empowering people to live a life of passion and purpose.

September 13, 2026David ComstockIn 1 Thessalonians 4:9–12, Paul describes a life shaped by love, faithfulness, and purpose in the everyday. In Matthew 28:16–20, Jesus sends His followers into the world, reminding us that our mission isn't necessarily about going somewhere extraordinary, but about living faithfully wherever God has already placed us.In this message from our Good News series, we explore:• Why following Jesus means being sent, not simply sitting together• How God uses ordinary places, relationships, and routines for His purposes• Why we need a theology of the ordinary instead of chasing the spectacular• How stewardship, service, and our speech can become part of God's redemptive workYour everyday life is not an obstacle to God's mission. Your work, home, neighborhood, friendships, and family can become places where you cultivate life and reflect the good news of Jesus.

The Long Journey from the Head to the Heart Dr. Eric J. Gilchrest, Pastor | September 13, 2026 Check out the weekly sermon here or on our SRBC podcast on Apple Podcast and Spotify. While you're at it, check us out on Facebook and Instagram too. Like what you hear? We'd love to know.At South Run, we read every message personally. Whether you have a question, want to share how God is moving in your life, or are thinking about visiting in person, this is the place to start. If you click the link below, Pastor Eric will personally reach out to you. Listening online? Let us know. Sermon Transcript The Long Journey from the Head to the HeartDr. Eric J. Gilchrest, Pastor. . . are few. And so for this last season of Church Life, we've been talking about these two different paths, right? There's this one way to live a life in which you find yourself down roads of destruction that you should never have walked down. And then there are ways of living a life that lead to real life. And Jesus warns us, he says, the way to life is not easy, It's narrow. It's probably going to cause you some difficulty at times. This isn't to say it's the easy road at all. If anything, the other Rd. is the easy one. But it is a road that leads to life. And so I've been talking about different ways that this gets played out and different topics. This sermon is A little bit like if you've ever watched a television show where you're watching these characters unfold over a span of time, and then the storyteller goes back in time, right? And the storyteller starts to tell you about the roots of the character. I remember the first time I maybe encountered this completely was the show Lost. They tell you about the various characters, Jack and Kate and a guy named John Locke. And then you're like 3, four, five seasons into it. And then you're finding out about John Locke as a little kid or something and like what happened to his life. Or if you've read good books, maybe, I'm blanking on this, Tolkien's Lord of the Rings, right? He does this well. He gives you not just like the world therein, but he builds the world out. This sermon's a little like that, where we've been focused on what Jesus offers these two ways in Matthew 7. But truth be told, Jesus is not making this up whole cloth. He's actually pointing to the passage that Dave just read for us back from Deuteronomy chapter 30. And it's worth knowing this because there's actually a whole history of this that's sitting in your Bible that predates anything that Jesus says or does. And it's worth knowing what's really happening in these scriptures. And so today my hope is to kind of walk you through a few of them to show you what Jesus is pulling on and then to show you that Jesus' intent is to actually fill all of that out and to make a way where before there had not been a way. Let's begin with prayer. God our Heavenly Father, we thank you. for sending your Son Jesus Christ to die on a cross for our sins, to cleanse us from our iniquity, that we might have new life. We thank you for raising him from the dead, that he might defeat death once and for all, and offer true life, eternal life for all of us. And Lord, we thank you for sending your Holy Spirit. And we ask right now, here and now, that you send your spirit into this place, that Lord, you speak through my words to the hearts of those listening, that they might know what you are trying to tell them this morning. We pray this in Christ's holy name, amen. So if I were to ask you what is Jesus' famous sermon, you would probably say, the Sermon on the Mount. Is there another one? It's kind of the only one that I am aware of that maybe gets a title, like the sermon something or other, right? If you were to go home today and want to read the Sermon on the Mount, you would go to Matthew chapter 5 through 7. It's long. It's 3 whole chapters long, right? And in Matthew 5 through 7, If I were to ask a follow-up question, like what's the text Jesus is preaching his sermon from, what would you say to that? No, nothing? Okay. Yeah, that's fine. Because here's the truth, right? I would say it this way. He's preaching from the whole of the law. And he's teaching us how to read the whole of the law, which is to say the first five books of the Bible, Genesis and Exodus and Leviticus and Numbers and Deuteronomy. This is where you find the Torah. Another word for law, by the way, frankly, a translation I would prefer is instruction. These are instructions on how to live a life. both communally, for Israel as a whole, like how Israel as a whole is supposed to live a life, and then for the Israelite himself or herself, or for you, yourself, like how you're to live a life. These are the instructions. And so Jesus is kind of flipping through the instruction manual, and he's then preaching through this sermon of chapter 5 and then 6 and then 7, and he gets to the end of seven, and then he delivers the line that I just read earlier about the two different ways. perhaps not surprisingly, he's doing precisely what Moses did. You see, Moses delivers the law, and he gives us things, the memorable ones like the Ten Commandments, right? And then he gives all these other little laws, and if this happens, well then do that, and if this happens, well then do that, and you shouldn't do this over here, and you should definitely do this over here, and then he gets to the end of it all. In Deuteronomy 30, is kind of the capstone of it. And then he says, he's kind of looking back on all the commandments. And in brief, he says, look, I've laid before you two options. The one option leads to life and the other option leads to death, which is precisely what Jesus does, right? He says, I've preached my sermon, my most famous one, the Sermon on the Mount, and I get to the end of it all and I'm offering you two things. There's the one way that leads to life, and there's the one way that leads to death. So let's take a look at Deuteronomy 30. We'll start in verse 15, though. Deuteronomy 30, starting in verse 15, and we'll see what Moses says. Because this again is filling out this backstory that predates what Jesus is doing a few thousand years later. And so in verse 15, he says, see, I have set before you today life and good, death and evil. And if you obey the commandments of the Lord your God that I command you today. And then he explains like how to obey these commandments. There's 3 parts to it. So if you obey these commandments by one, loving the Lord your God, two, by walking in His ways, and three, by keeping His commandments and His statutes and His rules, well then you shall live and multiply. It's interesting to me, and I think it should be to you, that what Moses gives us here is, here's how to obey the commands. And he doesn't get around to actually telling you to obey the commands until.3. He starts with, you obey the commands by, right here, loving in your heart, loving the right thing, namely the Lord your God. And then the next part is you move from loving to doing the thing, to like walking in his ways. And then finally third, When you're doing that, you are finally keeping the commandments and the statutes and the rules and the instructions and all the things that Moses just laid out in the first five books of your Bible. And if you do those, well, that leads to life. This sounds a lot like what Jesus says, doesn't it? Like you should do these things. And Jesus knows, and frankly, Moses knows, and I'm gonna guess you all know too, that actually doing the thing is a whole lot harder than it seems. It's a whole lot harder. We'll finish up the passage here starting in verse 17. If your hearts turn away, and you will not hear, but you're drawn away to worship the other gods and you serve them, well, I declare to you today that you shall surely perish. You shall not live long in the land that you're going over the Jordan to enter and possess. I call heaven and earth to witness against you today. I have set before you again two options, life and death, blessing and curse. Therefore, choose life, that you and your offspring, your kids and their kids and their kids. they might live, loving the Lord your God, and here they are again, by the way, loving the Lord your God, obeying His voice and holding fast to Him, for He is your life, He is your length of days, that you may dwell in the land that the Lord swore to your fathers, to Abraham, to Isaac, and to Jacob to give to them. Now I'll say, if I'm preaching a sermon like Jesus on the Sermon on the Mount, this is a great text to draw from because it's stirring, right? He's putting before you, like, are you going to choose the way to life or are you going to choose the way that leads to death? And then he gives us some ways to actually do this. But what Moses knows And what Jesus definitely knows and what you probably know too is that knowing the thing that you should do and having it sitting here in your heart to do it, two very different things. They say that the 18 inches from your head to your heart is the longest journey you can possibly take. To get something that you know to be true Down inside here, this is a lifetime of a journey. Turns out that knowing the law and doing the law are two entirely different life tasks. If I were to ask you right now, should you lie to your neighbor or your kids or to your pastor? You would most certainly say, of course not. I'm not going to do that. And if I were to say, should you steal from your workplace? should you take things from there? And no. Who's going to do that? Why would I do that? Should you defraud people out of their money? No. I'm not going to steal from somebody. Should you cheat on your spouse? No. way. Should you beat up your little brother, right? No, I shouldn't do that. But somehow the knowing of it is very different from the doing it. And you find yourself in places and doing things that you thought, I shouldn't be doing this. How did I get here? Why? am I here? And for some of you, it's why am I here again? And then again. And then again. You've probably met the doctor who dispenses all the advice and tells you, well, you shouldn't drink and you shouldn't smoke. And then you walk outside after your appointment and there's the doctor smoking away, right? Or I like to I know some ethicists who have PhDs in ethics, and I like to say that these are some of the most clever people knowing how to get around ethics and doing all the wrong things because in their mind they can make the mental gymnastics. Or maybe the lawyers who know all the rules, right? They know the laws, But do they keep them? That's a different thing. And here again, it's this length from the head down into the heart that we're trying to examine this morning. And it's the problem that Moses poses. Moses poses. And Jesus poses and I'm posing to you. What did Moses expect though? If we just back up a few verses to the beginning of what we were reading this morning. Starting in verse 11, Deuteronomy 30, 11, he says this. He says, the commandment that I'm commanding you today, it's not too hard. These are his words, not mine. This commandment, these set of laws, it's not too hard for you. And it's not far off. It's not in heaven up there somewhere that you should say, who will ascend to heaven for us and bring it to us that we may hear it and do it? And neither is it beyond the sea. It's not like way out there somewhere that you've got to say, who's going to go over the sea to find these commands and to tell us what it is to do? He says, no, it's none of that. The word is very near to you. It is in fact, it's in your very mouth, and it might even be in your heart, so that you can do it. And so Moses is clearly expecting these people, the Israelites, and frankly us, to do the right things. And he's saying it's not too hard. But if you know the Israelite story, What happens to these folks? Well, you just fast forward a few books and you get to the prophets and what is happening to them is the exact thing that's foreshadowed here at the end of Deuteronomy, which is that they are being ushered out of this promised land into a place called Babylon. And they're told very clearly why, which is that they weren't capable and they didn't keep the Mosaic law. They did all things that they shouldn't have done. And there's a people group that did things that they shouldn't have done. And now, well, now they're being ushered out of the promised land, the land of the living, and they are in exile. And this brings us to two more passages that connect deeply with what is happening both here and what Jesus will pick up on later. The first is Ezekiel, chapter 36, 26, and 27. Here, the Israelites are in this foreign land where they can't get back. It seems the promises have been broken. It seems the covenant between them and Yahweh is toast. And yet, God's not done with them. And he says the following. He says, I'll give you a new heart, and I will put this new spirit within you, and I'll remove the heart of stone from your flesh, and I'll give you a new heart of flesh, and I will put my spirit within you and cause you to walk in my statutes and be careful to obey my rules. And he's basically saying here, a time will come when I will show you how to get this law in here. So it's not just up here in your head, but it's made its way into your heart somehow. And it appears that there's some sort of movement of the spirit that is involved in all of this. Well, then there's this other prophet, Jeremiah, speaking about the same time. Israel is in exile. They're in Babylon. And he too comes saying some promises about what's to come. And in verse 31, 31 and 33, Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah. This won't be like the old covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. The very covenant, by the way, I was talking about in Deuteronomy chapter 30. And so Jeremiah is saying, it's not going to be like that one. That one was in stone. That one mostly lived up here in their heads, if it lived anywhere at all, but it never made its way down into their heart. And so he says, I've got to make a new covenant. And Jeremiah promises that God is making a new covenant. By the way, if you don't know, maybe you're new to all of this or maybe I just need to teach a little better, but we're going to take communion momentarily. We're going to use these exact words, so pay attention to what's happening here. And Jesus from that upper room is going to say to his disciples in the moment he's handing the bread and the cup to them, he's going to say, this is the new covenant in my blood. And he's using Jeremiah 31. He's directly echoing it. And he's saying, what's happening right now in this upper room? This is the new covenant. And this is where All of these promises back in your Old Testament are finally coming to fruition. Back to Jeremiah 31, 33 now, for this is the covenant that I will make with the house of Israel after those days, declares the Lord. I will put my law within them and I will write it on their hearts and I will be their God and they will be my people. And so the problem back in Jeremiah's day is we need to know how to put the law in our hearts. This is the same problem today. I don't want you to think that you get scot-free out of here without somehow getting it inside of you. I know plenty of people who go by the name Christian and they got all the right things up here, but none of the right things sitting here and the way they live their life is not shaped by the law or by Christ or by anything connected to either of those. The big question for the day is, how does one get the law out there to in here? I want to point you to another passage in Scripture. By the way, if you want, you can just write these down and really dig into them later. But for now, I'll just keep burning through them. This is New Testament this time. This is Romans chapter 10. It's a very famous passage. You've probably heard it before, but if not, we'll certainly read it together. And I want you to notice that Paul here is quoting directly from our passage. He is quoting directly Deuteronomy chapter 30. And he says this, Moses writes, about the righteousness based on the law. That the person who does the commandments will live by them. But the righteousness based on faith says, and here's the quote from Deuteronomy 30, don't say in your heart, who will ascend into heaven? You remember this part of Deuteronomy 30? You can go back and read it again. But then Paul adds what's in the parentheses here. He says, that is to bring Christ down. And then he goes on, he says, who will descend into the abyss? This is the way Moses had written it was who will go out to the seas or beyond the seas, right? And then Paul says, that is to bring Christ up from the dead. But what does it say? And here's still Moses, right? The word is near you. It's in your mouth and in your heart. And this is Precisely. I mean, he's quoting directly from Deuteronomy chapter 30. But he's doing something very unique and you need to know precisely what he's doing. Do you see what he's done? When Moses is talking, Moses is talking about the law. Who will go up to the heavens and find the law up there to teach us how to live a life, right? Who will instruct us on the way we should live? And Moses says, you don't need to go up there. I'm giving it to you right now. And Moses says, you don't need to go over the seas to find the law and to bring it back because I'm telling you right now it's been given to you. But that's not what Paul does. Paul substitutes out the law for Christ. It's A radical move. You have to believe the Jews hearing this might be a little scandalized, But if they've been around the church for a few years, they will know Paul makes this kind of move on a regular basis. He reads his Old Testament and he sees Jesus on these pages. And specifically, he sees Jesus where the law is sitting. Jesus tells us in Matthew chapter 5, the very beginning of his most famous sermon, he says, I have not come to abolish the law, I have come to fulfill it. I've come to fill it out. And then Paul tells us what this looks like. He's telling us that if you want to know how to live a life and what it means to live abundant life and what it means to have eternal life and the way we were designed to be in this world, well then look no further than the person of Jesus. Paul has a very interesting take on the law generally speaking. But what he definitely does is he says, look at Jesus because Jesus fills out how this law was always meant to work. And if you want to know how this law was always supposed to bring you life, well then just simply do the kinds of things Jesus does. Paul doesn't stop here though. You see, Paul keeps going with this Deuteronomy passage and says something, again, very interesting and now this time very familiar to some of you. Verse 9, if you confess with your mouth that Jesus is Lord and you believe in your heart that God raised Him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. But the scripture says everyone who believes in him will not be put to shame. We're still left with the question, how does one get the law from their head into their heart? And there are two ways I would want to offer you. One is far more important than the other way. The one way is God. This is an act of grace, a gift that God gives to you. And the other way is your part, the part you play in all of this. And both of these are really important. So what Paul is doing in this passage and what Jesus is teaching us is that in order to have this gift of the Spirit, And to get the law and the person of Jesus into your heart, it requires an act of grace on the part of God. And that we must confess with our mouth that Jesus is Lord. And we must believe in our hearts that He has been raised from the dead. And if we do these things, then yes, we will be saved. Which is to say that the movement from the head down into the heart has begun. But then there's also the part that you play. And this is the part where you have to step in and you have to step up and you have to do the things that the law commands of you and that Jesus desires from you. And so if you want to get that 18 inches from the head down into the heart, what we're really saying is that you've got to make the faith that you have really real. It's got to mean something. It can't just stand out here somewhere. It's got to pierce your heart. This is not something I can do for you. I can teach you about it. I can speak to you, hopefully inspire you. But at the end of the day, this is a you thing. And you've got to want it. You've got to desire it. You've got to, use the scriptural term, you've got to love the Lord your God with all your heart and soul and mind and strength. In just a few seconds, we're going to take communion. The external and the internal are miles apart, and there will be people in the room who take the same bread and cup and they are taking it as an external act, a rote thing that you've done hundreds of times and let's go ahead and get this done so we can head off to lunch and all will be well. And then there are some of you who want to make it really real. who want to actually experience the body and the blood of Christ, who want to take communion because you want to encounter the living God. My prayer for you this morning is that you're in that second camp, is that you are doing what you need to be doing to get God in here. Quick word of warning, Some of you will say to me in private moments, God, or Eric, I've been trying this thing. Maybe you're praying, God, I've been trying this thing where I want to know you're in here and sometimes I just don't know. And I would say to you if you told me this, I get this. And I'm sorry that it doesn't feel real just yet. But I would encourage you to keep showing up. and to show up in this place and to show up reading your scripture, show up reading or praying to God and meeting with others who have a spiritual life that has clearly transformed them in some way and asked them, what was it like for you? What is it like for you? What is it like to follow Jesus for real along the way? And I assure you, over time, the small steps and acts of faith that you participate in will begin to seep its way down into the very core of who you are. Before you know it, you are being transformed and you are being changed into the Christ-like person that you were always meant to be. When we take the bread and the cup, we say, this is the body of Christ and it's broken for you. And this is the blood of Christ and it is shed for you. And this is for the forgiveness of your sins. We do ask for one more step. You and me, that is. And it's the Pentecost step. Pentecost is the day where the Spirit comes down. Because the tradition says that Jesus was raised from the dead and ascends to the Father and is seated at the right hand of God. And that's great and all, but we want the Spirit. We want something closer. We want God here with us. And so the promise is not just that Jesus is far off, but He sends His Spirit with us, to live in us, to participate in our transformation. So this is my prayer for you and for me this morning. Let us pray together. Father, Son, and Holy Spirit, as we gather around your table this morning, we ask for clean hearts and clean hands because we come with hard hearts and dirty hands. We know that we need you. We know that we have failed you and ourselves and the ones we love. But God, we know that forgiveness is available at this table. We know that you welcome us home with the open arms of the Father with his prodigal son. And so this morning, we come running. We come running back to you, God. But we also ask for a movement of the Spirit so that as we take these elements, or meet us in this place, meet me, meet each person who will walk up and will receive the body of Christ broken for them, the blood of Christ shed for them. Meet them, Lord. And when we eat and drink together, Lord, we will celebrate together what you have done. We pray this in Christ's holy name. Amen. If my communion service would come forward, we will begin. We have some new folks here with us today. The way we take communion goes like this. We come forward down the center aisle and there will be two stations. One will have, well, Each person will have a bread and a cup and you'll simply put your hands out and they will give you the body of Christ, which is broken for you. And then you'll grab the cup. Now if you need gluten-free or if you want a wafer that's not been touched by one of their hands, we have those where the cups are located as well. But then you'll take that back to your seats. We will take communion together as one body. While you're waiting in the pew with the bread and the cup in your hands, I would encourage you to do some reflecting, some praying, and see if we can't make this really real this morning. On the night he was betrayed, Jesus took the bread, he gave thanks, he broke it. The body of Christ broke it for you. And he took the cup And he said, this is the new covenant in my blood for the forgiveness of your sins. Please come forward the table is open.

Even the most casual consumer of social media has noticed it. The explosion of anti-Jewish memes, videos, grotesque jokes, snickering, trolling—and, in a different register, material that is quite a bit darker—has flooded our screens. Since October 7, we've grown accustomed to talking about the rise of anti-Semitism as though it were the weather, a cloudy mood that settled over American campuses and American streets that we can describe and deplore and hope that it passes. Today's guest argues that this way of thinking misses the point entirely, because much of what looks like weather is in fact the product of arson, much of what seems like spontaneous surges in anti-Semitism is in fact the deliberate practice of information warfare by Russia, Iran, and China against the United States. Eliana Aiken is a policy fellow at Defense Technology Alliance, and her August essay in Mosaic explores "Anti-Semitism as Information Warfare." The essay walks us through the machinery of this campaign in granular detail. It explains what troll farms and SIM farms are. It explains how bots manufacture the appearance of popularity. She reports on research that points toward the astroturfing of figures like Nick Fuentes, whose content is amplified at a rate no organic audience could produce. Aiken's argument is that, in anti-Semitism, America's adversaries have found a potent tool to divide Americans, sow confusion and disorder in American society, turn Americans against one another, and distract the country from their own offensive strategic maneuvering. She discusses that argument in conversation with Mosaic's editor Jonathan Silver. 

In this episode of Living Myth, Michael Meade talks about the "inner initiate," the part of us that is ever willing to take a new step that can lead to a transformation of our life. After connecting the inner initiate to the Muses, Meade reveals how the ideas and images that he finds most compelling come from the Otherworld as the primary source of inspiration. Following the thread of inspiration leads to a description of liminal space as the betwixt and between realm where both awakening and transformation can occur.   Liminality appears as "a betwixt and between place of radical uncertainty and not knowing; but also as being on the edge of becoming." Not knowing where the world is going, not knowing what the future will be like, can be troubling and even defeating. Yet, the place of great uncertainty can also be seen as the edge of becoming where a genuine transformation of life becomes more possible.   It was while realizing that the heart is the most liminal of all places that the title of the new book appeared as The Heart of Transformation. "The heart I'm referring to used to be known as the heart within the heart; not the heart as a physical organ, but the age-old sense of the spiritual heart, the mystical heart that burns with the flames of passion, that lights up with the spark of inspiration, but that is also the heart as center, as the place where the opposites meet; the heart as the place of illumination and as the dwelling place of inner unity."   Secretly, our own hearts are continually incubating and imagining a greater sense of life. When the heart within our heart finds ways to open, we become more capable of love and more able to act as vessels through which creative and healing energies can enter this time-bound world. The subtitle of the new book, Personal and Cultural Renewal on Earth leads directly to the sense that in transforming our own lives we join nature, which is always in the process of transformation and renewal. In awakening to this deeper, inner, more genuine sense of self, we help awaken something in the world as well.     Thank you for listening to and supporting Living Myth. You can preorder Michael's new book "The Heart of Transformation" and join him on October 1 for a free online event that brings to life key themes from this book.   Pre-Order Book Register for Free Online Event     You can further support this podcast by becoming a member of Living Myth Premium. Members receive bonus episodes each month, access to the full archives of over 735 episodes and a 30% discount on all events, courses and book and audio titles.   Learn more and join this community of listeners at patreon.com/livingmyth     Along with these free weekly podcasts, you can now read free weekly essays and long form posts by Michael Meade on Substack. Learn more and subscribe at michaeljmeade.substack.com     If you enjoy this podcast, we appreciate you leaving a review wherever you listen and sharing it with your friends. On behalf of Michael Meade and the whole Mosaic staff, we wish you well and thank you for your support of our work.

In this episode, Paul Schultz talks with the Rev. Dr. Adam Hensley, Associate Professor of Exegetical Theology at Concordia Seminary, St. Louis, about the deliberate ordering of the Hebrew Psalter. Hensley explains how the five books of Psalms are marked by real editorial seams (not artificial divisions) and traces the influential but flawed thesis of Gerald Wilson, who argued that the Psalter records a shift away from the Davidic covenant toward Moses and a "democratized" covenant applied to the whole people, following Israel's exile and the loss of kingship. Hensley lays out his own thesis in response: rather than the Davidic covenant being democratized, the Mosaic covenant is "royalized." Moses appears throughout the Psalter as the one who diagnoses Israel's sin and intercedes, but never as the one who solves it. That role belongs to the idealized king, the Christ, whose intercession reconciles not only Israel but the nations to God. Drawing on Psalm 89's lament, the Davidic and Solomonic material at the end of Book Two, and the pattern of Moses references through Books Three and Four, Hensley shows how the Psalter's editors kept pointing forward to a greater son of David rather than settling for a Mosaic consolation prize. He connects this to his dissertation, published by T&T Clark as Covenant Relationships and the Editing of the Hebrew Psalter. ----more---- Host: Fr. Paul Schultz Guest: Dr. Adam Hensley ----more---- Become a Patron! You can subscribe to the Journal here: https://www.gottesdienst.org/subscribe/ You can read the Gottesblog here: https://www.gottesdienst.org/gottesblog/ You can support Gottesdienst here: https://www.gottesdienst.org/make-a-donation/ As always, we, at The Gottesdienst Crowd, would be honored if you would Subscribe, Rate, and Review. Thanks for listening and thanks for your support. 

Jack Pelton is CEO and Chairman-of-the-Board of EAA, the Experimental Aviation Association. His leadership has transformed EAA's impact on all of aviation, including experimental aircraft & the new MOSAIC category of aircraft that represent the fastest growing segment of aviation, to Young Eagles, the largest aviation youth outreach program in the world. Tonight, we're going to talk about the AMAZING AirVenture 2026 that's now in the books, all of the other happenings at EAA and beyond.Save up to 5% on Your AVEMCO Aircraft Insurance when you mention "SocialFlight"!“SocialFlight Live!” is a live broadcast dedicated to supporting General Aviation pilots and enthusiasts during these challenging times. Register at SocialFlightLive.com to join the live broadcast every Tuesday evening at 8pm ET (be sure to join early because attendance is limited for the live broadcasts).SocialFlight Partners: Avemco Insurance https://www.avemco.com/socialflight Aspen Avionics https://www.aspenavionics.com Avidyne https://www.avidyne.com Continental Aerospace Technologies https://www.continental.aero EarthX Batteries https://www.earthxbatteries.com Hartzell Engine Technology https://www.hartzell.aero Hartzell Propellers https://hartzellprop.com/Innovative Aerosystems https://iascorp.com/Lightspeed Aviation www.lightspeedaviation.com Michelin Aircraft https://aircraft.michelin.com/ Phillips 66 Lubricants https://phillips66lubricants.com/industries/aviation/ Tempest Aero https://www.tempestaero.com Trio Avionics https://www.trioavionics.com uAvionix https://www.uavionix.com Wipaire https://www.wipaire.com

In today's episode of the Atheist Experience, Godless Engineer, Jim Barrows, and Jamie The Blind Limey confront the uncomfortable truth about Jesus and Old Testament atrocities!Albert in MA argues the Bible should be read allegorically, not literally. The hosts challenge him on Old Testament violence and slavery laws, pointing to Matthew 5:18 where Jesus explicitly affirms all Old Testament law remains valid. If it's all allegory, why did Jesus say not one letter of the law would pass away? What moral lesson justifies selling your daughter?Emanuel in Sweden questions whether Jesus actually taught Mosaic law. The hosts walk through Matthew 5:17-18, Leviticus slavery laws, and dietary contradictions, demonstrating Jesus affirmed Old Testament law including morally problematic commands. If Jesus fulfilled the law, why does he say it all still applies? How do you reconcile loving Jesus with endorsing genocide?Jock from Earth claims the Bible has esoteric or inner spiritual value beyond the literal text. The hosts press him to provide biblical support for his mystical interpretations. He cannot cite chapter and verse, only vague spiritual concepts. If the Bible requires secret knowledge to understand, how is anyone supposed to know what it actually means?Quincy in TX accuses the hosts of sending themselves to hell. When confronted with God's command to beat children in 2 Samuel 7:14, he admits it's wrong but says he'd obey God anyway, then references The Chosen TV show as his Bible source. If you'd beat a child because God commanded it, what does that say about your morality?Milton from Earth argues the Orthodox Church, not the Bible itself, is the ultimate authority. The hosts point out this doesn't address biblical commands like selling daughters. Milton becomes circular and confrontational, unable to explain his position clearly. If the church is the authority, why appeal to the Bible at all?Parker in VA, an atheist, seeks advice on handling presuppositional apologists on campus who claim logic requires God. The hosts and Jamie suggest slowing the conversation, demanding definitions, and asking how God actually grounds logic rather than accepting assertions. What would a world without logic even look like?Thank you for joining us this week! We will see you next time!Become a supporter of this podcast: https://www.spreaker.com/podcast/the-atheist-experience--3254896/support.

September 6, 2026David ComstockIn Matthew 6:25–34, Jesus speaks directly to our tendency to worry about the things we need and the things competing for our attention. Instead of telling us to ignore everyday responsibilities, Jesus invites us to seek first the kingdom of God and trust Him with the rest.In this message from our Good News series, we explore:• Why the loudest voices in our lives are not always the most important• How good things can sometimes crowd out God things• The difference between the accusing voice of the enemy and the advocating voice of God• What it means to seek first God's kingdom and live a Jesus-centered lifeLife can get noisy. Between anxiety, responsibilities, ambition, and endless distractions, it's easy to miss what matters most. Jesus invites us to slow down, recognize His voice, and find the clarity, rest, and purpose that come from centering our lives on Him.

Man is a storytelling animal, and conveying the experience of the human condition in poetry and prose helps us understand and contend with it. That's true in all times and places, and it is why students of a society and its culture have much to learn from its poets. Contemporary Israel is one of the most interesting societies anywhere on earth, and its poets encompass the depth of its culture—God and man, the inescapability of war, human vices large and small. Today, we take a peek into their work. Making this possible is Michael Weingrad, a scholar of modern Hebrew and Jewish literature who is on the faculty of Hillsdale College, where he is helping to build a new undergraduate program in Judaism and Western Civilization. Weingrad recently founded an online publication, the New Jerusalem Review, where he publishes his translations of contemporary Hebrew verse into English. Today, he sat down with Jonathan Silver, the host of the Tikvah podcast and the editor of Mosaic, to introduce some of the most revealing selections from some of his favorite writers. The subject is important not only because of the intrinsic value of poetry, but also because anglophone literary culture has grown hostile to Israeli and Jewish writers, especially since October 7, and the poems Weingrad translates are not the safe, well-behaved kind of poetry that makes its way into the standard anthologies. They come out of a Hebrew-language literary world that most American readers, Jewish or Gentile, have almost no access to—a world that includes religious and secular, skeptics of multilateral summits and peace processes, and even conservatives. This episode of The Tikvah Podcast is generously sponsored by Dr. Kenneth Weiss in memory of his father, Eliezer Lipa ben Uri. If you are interested in sponsoring an episode of The Tikvah Podcast, we invite you to join the Tikvah Ideas Circle. Visit tikvah.org/circle to learn more and join.

In this episode I am joined by Peter Kelly, independent spiritual teacher and author of “The Phoenix Birth” and “The Saturated Breath”. Peter recalls his troubled childhood, struggles with crime and addiction, imprisonment, and subsequent spiritual quest. Peter recounts what he describes as a series of powerful spiritual initiations that he believes have led him to the level of adept, how his use and facilitation of ayahuasca trips contributed to his path, and the role that esoteric reading has played in informing his insights. Peter reveals that he has slept for only 30 minutes a night for most of his life, details childhood astral learning and experiences of gnosis in contact with ascended masters such as Kuthumi, and emphasises the importance of fully embodying spiritual truth. I also question Peter about his claim to specialise in the “alchemy of the Egyptian Priesthood and Hermetic Traditions, the sacred wisdom of the fire temples of Zoroastrianism, and the Qabalah of the Essene and Mosaic traditions”, among others and suggest that in doing so he risks misrepresenting both those traditions and his own teachings. … Episode link in bio. Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … 01:20 - Peter's childhood 03:29 - Drugs, alcohol, and crime 04:42 - Prison, rehab, and becoming a father 05:17 - Healing work and interest in esoteric wisdom 05:47 - 9 years of intense initiations 06:20 - Boyhood 08:05 - Peter has slept 30 minutes a night for most of his life 10:16 - Aastral plane teaching during childhood 11:05 - Unusual spiritual knowledge 14:14 - Wired but drained 14:44 - How much does Peter sleep now? 15:19 - Ascended masters and spiritual activation at age 6 19:54 - A bodily sense of knowing about Egyptian culture 21:42 - What is gnosis? 23:46 - Deep healing work, ayahuasca, and connection to esoteric teachings 28:53 - Initiations, unlocking parts, and visions 30:19 - Hermeticism and perennialism 31:02 - Peter's understanding of the Egyptian tradition and alchemy 31:51 - Teaching what comes through 32:22 - How Peter draws on various religious systems in his client work 34:58 - Using the names of traditions to help people understand Peter's work 38:36 - Peter's 3 types of learning 40:09 - Peter's esoteric and religious reading 42:32 - Graham Hancock's books and linking to the astral plane 43:50 - Reading in archaeology, the occult, Egypt, and Tarot 46:08 - Finding a book that explains a past experience 46:58 - A personal perspective on ancient traditions 48:55 - Ayahuasca, Youtube, and Crowley 53:00 - Youtube became stale 53:42 - Spiritual experiences make sense of esoteric books 56:59 - Gnosis vs intellectual learning about symbols 01:02:28 - More on intellectual absorption and different was of knowing 01:05:58 - Peter reflects on his ayahuasca trips and learning to trust his experience 01:08:26 - Embodying knowledge 01:08:49 - How Peter correlates his experiences to traditions 01:13:46 - Peter's understanding of the traditions in which he claims to specialise 01:18:32 - Is Peter a specialist in Zoroastrianism and Hermeticism etc? 01:21:23 - Using traditional terminology 01:22:32 - The dangers of using traditional terminology 01:26:18 - Is Peter misrepresenting traditions and his own work? 01:26:52 - Peter reflects on his use of traditional terminology 01:28:14 - Peter Kellyianism 01:30:50 - Dedication to truth, even when it's uncomfortable to hear 01:32:41 - Communication with Master Kuthumi and other astral teachers 01:38:08 - Peter's understanding of consciousness 01:39:38 - How Peter became a Western Adept 01:47:16 - Isolation and learning to live in the world 01:52:08 - What triggers Peter's initiation experiences 01:55:18 - Defining “adeptship” 02:02:54 - What is a “Western” adept? … To find our more about Peter Kelly visit: - https://peterkelly.online/ For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

Our guest this week is David Aarestad of Champaign, IL who is a lawyer by education and training, an adjunct professor of Law at University of Illinois - Urbana Champaign and father of two, including one with Down Syndrome.   David and his wife, Karen, have been married for 25 years and are the proud parents of two children: Brynn (20) and Sofia (22) who has Mosaic Down Syndrome, which impacts only 1 1/2% of those with Down Syndrome.  Prior to moving to Illinois two years ago, the Aarestads lived in Denver for more than a decade.  While there they were involved in many many organization that supported Sofia and the family, including: Adam's CampRocky Mountain Down Syndrome Association, and Global Down Syndrome FoundationIt's an uplifting story about a father's commitment to family and dedication to the welfare of other families all on this episode of the SFN Dad to Dad Podcast.Show Notes - Phone – (303) 514-5522Email – davidaarestad@yahoo.comLinkedIn - https://www.linkedin.com/in/david-aarestad-96163b9/  Adam's Camp – https://adamscamp.org/Rocky Mountain Down Syndrome Association – https://rmdsa.org/Global Down Syndrome Foundation - https://www.globaldownsyndrome.org/Gigi's Playhouse – https://gigisplayhouse.org/For the record, this episode was recordred at the Urbana Country Club in Urbana, IL, on day #31 and stop #65 of the SFN U.S. Tour, a month-long, 50-state, 60-plus stop tour to strengthen the SFN and distribute 1,000 complimentary copies of the new book: Dads Raising Children with Special Needs & Disabilities: A Guide For 21st Century Dads. Special thanks to all those who supported the SFN U.S. Tour that took place from May 21 to June 21, 2026: Special Fathers Network –SFN is a dad to dad mentoring program for fathers raising children with special needs. Many of the 900+ SFN Mentor Fathers, who are raising kids with special needs, have said: “I wish there was something like this when we first received our child's diagnosis. I felt so isolated.  There was no one within my family, at work, at church or within my friend group who understood or could relate to what I was going through.”SFN Mentor Fathers share their experiences with younger dads closer to the beginning of their journey raising a child with the same or similar special needs. The SFN Mentor Fathers do NOT offer legal or medical advice, that is what lawyers and doctors do. They simply share their experiences and how they have made the most of challenging situations.Check out the 21CD YouTube Channel with dozens of videos on topics relevant to dads raising children with special needs - https://www.youtube.com/channel/UCzDFCvQimWNEb158ll6Q4cA/videosPlease support the SFN. Click here to donate: https://21stcenturydads.org/donate/Special Fathers Network: https://21stcenturydads.org/  

Sunday Aug 30th 7am (pst) / 10am (est) LIVE-Stream Bible Study on Sunday Mornings... Jesus reaffirms Genesis, elevates permanence, honors singleness for Kingdom. Christ restores natural law's original intent for offspring good against Mosaic concessions to the "hardness of heart". Jesus upholds the creation covenant's moral law while pointing to Kingdom fulfillment. Watch video format here: https://youtube.com/live/Pkyj-Mze8RQ 

David Collura co-founded Mosaic Wellness and Education, offering free energy workshops on experiencing your multidimensional self. He's the author of "Multidimensional Lens: Practical Ideas for Spiritual Co-Creation," a part-memoir and practical framework for multidimensional living. David shares his out-of-body experiences, which range from full projections to mini OBEs where he steps partially out of alignment with his physical body. These experiences allow consciousness to operate outside familiar neural pathways, creating new insights and reframings. He discusses the spectrum between dreams and projections, and how they can mix together in complex ways. He explores why experiential validation matters as much as empirical proof. When you have an experience, you know it's real. His sustained energy work through Mosaic produces measurable shifts in the quality of his energies, providing personal verification that works better than external proof. David emphasizes play and enjoyment in spiritual practice. When experiences come from genuine interest and feel like personal expression, people sustain them. When they feel like obligation or something you're supposed to do, people run out of gas. His approach prioritizes discovery and experimentation over predetermined frameworks. He also shares striking experiences, including encounters in non-physical spaces that left clear impressions of something real happening. Guest: David Collura, Co-founder Mosaic Wellness and Education (https://www.mosaicwe.com/) Book: Multidimensional Lens: Practical Ideas for Spiritual Co-Creation Join The Mosaic Weekend Dynamic You can find all the details and registration at mosaicwe.com, or email them directly at team@mosaicwe.com Mention you heard about it from WTF?! to honor early bird rates no matter when you sign up. Dates:October 2nd through 4th  Location: Clark, New Jersey  Full show notes Buy my Books HERE ⁠⁠⁠⁠Newsletter ⁠⁠ Join a Science and Spirituality Salon  More at: https://www.wtfjusthappened.net/

This episode connects ancient ideas of rites of passage with the need for both transformation and healing on many levels of life. An old idea from the process of initiation states that before the journey begins, you own the journey. But, once the journey has begun, the journey owns you. Both collectively and individually we are in the midst of a journey that we don't own.     Ancient wisdom and initiation practices involved the secret of letting go of what holds us back, even if it protected us early in life. Like a long-lived snake, we grow by letting go of who we thought we were and by shedding skins imposed upon us as well as those we choose to hide within. We are being called to understand a radical mode of transformation in which letting go of old forms and old attitudes becomes necessary both for psychological growth and for reimagining cultural life.     Thank you for listening to and supporting Living Myth. You can learn more about the theme of transformation in Michael Meade's new book "The Heart of Transformation" that is available now to pre-order. Learn more and purchase at store.mosaicvoices.org     You can further support this podcast by becoming a member of Living Myth Premium. Members receive bonus episodes each month, access to the full archives of over 730 episodes and a 30% discount on all events, courses and book and audio titles.   Learn more and join this community of listeners at patreon.com/livingmyth     Along with these free weekly podcasts, you can now read free weekly essays and long form posts by Michael Meade on Substack. Learn more and subscribe at michaeljmeade.substack.com     If you enjoy this podcast, we appreciate you leaving a review wherever you listen and sharing it with your friends. On behalf of Michael Meade and the whole Mosaic staff, we wish you well and thank you for your support of our work.

This week, Pastor Jeremy continues our series, “From Garden to City,” with a look at the covenants God made with His people in the years between Adam and Christ. Like the covenant in Eden, the Mosaic covenant was one where God dwelt among humans and gave them land to rule and extend His rule. In both covenants, disobedience led to expulsion from the land and death. And just as Adam and Eve violated the covenant of Eden, the people of Israel violated the covenant of Moses. But God is faithful, and remains faithful even when we're unfaithful. His good plan to deliver humanity could not be thwarted by our rebellion, and in Christ, He provided the ultimate atonement that the Mosaic covenant foreshadowed.This week, our hosts continue their discussion on the series, from garden to city, some of the talking points were, why we didn't just go from the fall straight to the solution which is Jesus, and deep dive on what the book of Galatians is talking about. Oh and tune into the beginning to hear our hosts talk about how the teaching for the children has been going on last weeks topic.If you would like to watch the video podcast, find us on YouTube:https://www.youtube.com/channel/UCMhDfGn0zfzi6XjcKkSVcFAFacebook: https://www.facebook.com/discovertbcInstagram: https://www.instagram.com/topekabiblechurchWebsite: https://www.discovertbc.com/

We're so glad you're here! Mosaic is a global community of faith committed to inspiring and empowering people to live a life of passion and purpose.

The gag order is lifted. For ten months Ted answered "what have you been flying lately?" with a cheerful bunch of nothing, because he had quietly bet everything, sport pilot privileges included, on getting his FAA medical. If you apply and get denied, there is no crawling back to sport. He applied anyway. This week the curse-word-laden victory text went out: Ted has his medical, he is legal PIC again, and by his own math he'll have "probably 12 ratings in the next 60 days."Same week, same show: Ben formally accepted a charter job flying SIC in a Phenom 300. ("It didn't say Chrysler 300. It said Phenom, right?") He says he feels like the dog that's been chasing the school bus and finally caught it, and the chat has already decided his Piston Peasant shirt must be surrendered for a Turbine Tyrant model.Ted then opens the books on how the medical actually got won: five months of preparation before submitting anything, more records than his AME could upload (they faxed the rest), a cash MRI, a concierge neurologist one block off Rodeo Drive with an F1 replica car out front, a congressional inquiry, and a personally logged bill of $21,000. Disclaimer on disclaimer on disclaimer: that was Ted's very specific situation, not a recipe. Talk to AOPA Medical Services, Wingman Med, a HIMS AME, anybody but us.Also aboard: Mark, officially the fourth host ("the fifth wheel... it's really nice for redundancy"), is off to build airplanes in the Czech Republic, which Brian was reminded has not been called Czechoslovakia for quite some time. Brian pulled the power at 10,500 feet over a very hot Tennessee and glided Lucy all the way home ("the Icarus approach," per the chat). Plus a five-star review titled "New Era of Hangar Talk," sport pilot altitude rules straight from the 700-page MOSAIC reading (61.315: unchanged), and the non-event event on September 19 at McCollum Field (RYY).Tonight's wisdom, via Mike Alpha Golf: luck favors the prepared.Mentioned on the show:Chrysler 300: https://en.wikipedia.org/wiki/Chrysler_300Phenom 300: https://en.wikipedia.org/wiki/Embraer_Phenom_300Raven Career Development: https://ravencareers.com/Ted's video, "first flight after ten months grounded: my faa medical certification story": https://www.youtube.com/watch?v=TCt_6pCuLgoIson Law, The Pilot Lawyers: https://thepilotlawyer.com/AOPA Medical Resources: https://www.aopa.org/go-fly/medical-resourcesAOPA MedXpress Simulator: https://wingmanmed.com/medxpress-simulator/Wingman Med: https://wingmanmed.com/Dissolution of Czechoslovakia: https://en.wikipedia.org/wiki/Dissolution_of_Czechoslovakia

The sermon explores Daniel's prayer in chapter nine as a model for intercessory worship, highlighting how studying Scripture provokes repentance and dependence on God. It examines the theological connection between Israel's exile, the curses of the Mosaic covenant, and God's righteous discipline through foreign nations. The preacher emphasizes that while God has sovereign purposes, He invites believers to partner with Him through prayer and faithful obedience. Key themes include the fulfillment of Jeremiah's prophecy regarding the seventy years of captivity and the subsequent promise of restoration. Ultimately, the message encourages the congregation to pray with humility, acknowledging their sin while trusting in God's mercy and faithfulness to His promises.

Why did God place the Ten Commandments inside the Ark of the Covenant—and then cover them with the mercy seat and sacrificial blood?In this episode of Shadows to Substance, Pastor George Sayour examines one of the clearest pictures of law, grace, and redemption in the Old Testament.From the tablets of the Law to the mercy seat and sacrificial blood, the Ark points beyond itself to the fulfillment found in Christ. Drawing from Exodus 25, Hebrews 9–10, John 1, Matthew 5, and Romans 10, George shows how the Mosaic Covenant's types and shadows anticipate the substance: Christ fulfilling the Law, providing atonement for sin, and giving righteousness to those who receive Him by faith.Watch all of our videos and subscribe to our channel for the latest content >HereHere

August 30, 2026David ComstockThis message asks a foundational question for followers of Jesus: What is the gospel, and have we made it smaller than it really is?In this message from our Good News series, we explore:• Why the gospel is more than rules, morality, or religious activity• How we can miss the fullness of what Jesus offers• Why grace is bigger than the small version of faith we sometimes settle for• What it means to live a Jesus-centered life shaped by the good newsSometimes faith can feel like living in a small room when there is an entire world of grace and beauty waiting for us. Jesus invites us into something bigger: a life of renewal, purpose, and participation in what God is doing in the world.

In this podcast, Rob and Shahrooz dive deep into the "Islamic Dilemma"—a popular Christian apologetic argument—and reframe it through the lens of progressive revelation and the Bahá'í Faith. They explore how subsequent religious dispensations often appear to contradict previous ones on the surface, creating "stumbling blocks" that test a believer's sincerity and spiritual insight. By drawing parallels with how Christianity challenged Judaism, how Buddhism interacted with Hinduism, and even how the Mosaic law differed from the time of Joseph, they argue that these "dilemmas" are a recurring divine pattern designed to challenge the intellect and the heart. Ultimately, the discussion emphasizes the need for empathy, independent investigation, and looking past surface-level contradictions to find the underlying unity and truth across religious traditions.Links:Podcast (apple): https://goo.gl/CM4TmVPodcast (android): https://goo.gl/ovLmpsPatreon: https://www.patreon.com/bridgingbeliefsFacebook:  https://www.facebook.com/BridgingBeliefs9Instagram:  https://www.instagram.com/bridgingbeliefs9/X:  https://x.com/BridgingBeliefsThe Official Bahá'í site:  http://www.bahai.org/No videos on this channel are monetized nor are for commercial purposes.Support the show

In this episode, Detroit Mike shares his journey into collecting, his incredible collection of vintage memorabilia and cards, and insights into the hobby's evolution. We also discuss PSA grading, rare finds, and tips for collectors. In this episode, Detroit Mike shares his lifelong passion for sports memorabilia and vintage cards, including stories about collecting Al Kaline's collection, his unique memorabilia, and insights into vintage sets like the 1962 Jell O cards. Discover how his collection reflects deep nostalgia and the joy of preserving sports history.

By the spring of 1948, three armed Jewish militias had been fighting and working towards the birth of modern Israel. There was the Haganah, under David Ben-Gurion, which would become the core of the new Israel Defense Forces. There was the Irgun, led by Menachem Begin, and a smaller group, the Lehi. Begin agreed to dissolve the Irgun units operating in Israel into the new army, a decision he made in the name of national unity and cohesion even though tensions between the Irgun and the Haganah were deep, and Haganah operatives had previously informed on their counterparts in the Irgun to British officials. Even so, the Irgun had pledged to become a part of the IDF in the newly formed state of Israel. A month after Ben-Gurion declared independence, a ship named the Altalena set sail from France under the auspices of the Irgun, carrying rifles and some 900 immigrants, many of them survivors of the Shoah. The ship left port the same day a United Nations cease-fire took effect, a truce that barred the importation of any new arms or combatants into the country. When it reached the coast at Kfar Vitkin just north of Tel Aviv, a dispute broke out over how the weapons would be distributed, and in particular over Begin's insistence that a share go to an Irgun battalion in Jerusalem, which he argued stood outside the truce's terms since Jerusalem's status remained unsettled under the UN partition plan. The standoff turned violent onshore, and Begin ordered the ship to sail south, to Tel Aviv, in full view of the city and the international press. Near what is today Frishman Beach, Ben-Gurion gave the order to open fire on the ship, and by this time, with Begin aboard, on his main political rival. Two officers refused before a third accepted the command. Sixteen Irgun men and three IDF soldiers were killed. And Begin, standing on the burning deck with comrades dying around him, ordered his own men not to fire back. He would repeat that order over the radio that night: never, he said, could he condone a war between brothers. The specter of the Altalena has haunted Israeli politics ever since. It plays a potent and mythological role in the imagination of the political right as one of the earliest examples of a centralized government dominated by the political left that uses the power of the state against its domestic opponents. Now, six weeks before an Israeli election, the wreckage of the Altalena has been discovered. To discuss the ship's sinking and the significance of its recovery, Jonathan Silver, the host of the Tikvah podcast and the editor of Mosaic, is joined by the historian, educator, and writer Avi Shilon. Shilon is the author of, among other works of scholarship, the definitive biography of Menachem Begin, published in 2012 by Yale University Press.

Episode 527 debuts on Wednesday, August 26, at 7:00 PM (Eastern Time). Rebroadcasts will take place according to the Crusade Channel programming schedule. Our topic is Before Christ, There Were Sacraments. Sacraments Before Christ I: ‘The Law of Nature' — by Brother André Marie at catholicism.org Sacraments Before Christ II: Abrahamic Covenant and Mosaic Law — by Brother André Marie at catholicism.org The Sacrifices of Melchizedek, Abel, and Abraham. Mosaic from the Basilica of Sant'Apollinare in Classe, Ravenna. Reconquest is a militant, engaging, and informative Catholic radio program featuring interviews with interesting guests as well as commentary by your host. It is a radio-journalistic extension of the Crusade of Saint Benedict Center.

The modern day Bible is divided by “Old Testament” and “New Testament”. For the casual reader this means Old Covenant and New Covenant. However, in this Powercast the guys explore six covenants leading up to the New Covenant.  We look at the Edenic, Adamic, Noahic, Abrahamic, Mosaic, and Davidic Covenants. We examine how they are […] The post 260828 Covenant, Covenant, Who's Got A Covenant? first appeared on Gospel Revolution.com.

In this episode, Michael Meade explores how when the world seems to make no sense, myth can make the most sense. Stories of renewal of the Earth can help us see the world with different eyes and create new contexts for facing the threats of climate change and stopping ecological degradation. Myth has a redeeming function as stories become vessels of imagination and inspiration that can open new ways to see the world.     Imagination has a way of lighting on truths that reason cannot find. Imagination can reveal inner dimensions and hidden resources in our individual and collective lives and in the world. Mythic narratives can inspire greater imagination and creativity in all fields of endeavor while helping to heal the gaps between nature and culture.     Thank you for listening to and supporting Living Myth. You can further support this podcast by becoming a member of Living Myth Premium. Members receive bonus episodes each month, access to the full archives of over 730 episodes and a 30% discount on all events, courses and book and audio titles.   Learn more and join this community of listeners at patreon.com/livingmyth     Along with these free weekly podcasts, you can now read free weekly essays and long form posts by Michael Meade on Substack. Learn more and subscribe at michaeljmeade.substack.com     If you enjoy this podcast, we appreciate you leaving a review wherever you listen and sharing it with your friends. On behalf of Michael Meade and the whole Mosaic staff, we wish you well and thank you for your support of our work.

AI security has no shortage of standards—but how do we turn them into practical guidance? Rob van der Veer explains how OWASP, the AI Exchange, and MOSAIC are coordinating global AI security efforts. We also explore responsible AI, agentic red teaming, vulnerability discovery, and how AI could level the playing field between attackers and defenders.This episode is sponsored by Corgea. Design it. Build it. Ship it. Corgea secures it. Learn more: Corgea.comAbout CorgeaCorgea is an AI-native application security platform that secures software from design to production. It brings together security design reviews, AI SAST, dependency and IaC scanning, code quality checks, and autonomous pentesting—helping security and engineering teams find risk earlier, fix what matters, and ship securely.Learn more about Corgea → https://bit.ly/4wMCNUfFOLLOW OUR SOCIAL MEDIA:➜ Twitter: @AppSecPodcast➜ LinkedIn: The Application Security Podcast➜ YouTube: @ApplicationSecurityPodcastFOLLOW OUR SOCIAL MEDIA:➜Twitter: @AppSecPodcast➜LinkedIn: The Application Security Podcast➜YouTube: https://www.youtube.com/@ApplicationSecurityPodcast~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

There's something human about stargazing. You don't even need to know what you're looking at. I just got back from Maine and about the most perfect dark skies you could ask for — a Bortle 1 or 2, against the Bortle 6 or 7 we get at Today In Space HQ outside Boston. Dark, clear skies like that makes you wonder what the night sky was to the early humans like the ancient Greeks & their Mythologies. These deep moments allow for some deep perspective. like what it's like a year since I was laid-off aka "terminated" and why the more AI work I do, the more I want to go do human things. Great summer nights with a dark sky and great company. Who could ask for a better end to the Summer? My advice? Grab 20 minutes and a patch of sky. Even the patch above you. CHAPTERS 00:00 Welcome — the close of summer, and Maine 00:44 There's something human about stargazing 01:19 The Bortle scale: Bortle 1 in Maine, Bortle 5 at HQ 01:37 Cherry Springs next, with the Space Talkers 01:53 The night sky as humanity's first story map 02:37 How many satellites you can actually see up there 03:01 Mosaic mode: filtering satellite and plane streaks out 03:43 One year since the layoff 05:03 chat3DP — where the build is right now 05:44 The more AI I do, the more human things I want 06:51 The Book of Uncommon-Sense 3D Printing 07:22 I still don't identify as an author 08:00 A dock in Maine, and skies astronomers chase 08:42 How did anyone sleep before cities? 09:10 Greek ancestry, the mythologies, the Odyssey 10:03 What stargazing does to a conversation 10:46 Find the 20 minutes. Look up. 11:03 Clear skies THE BOOK The Book of Uncommon-Sense 3D Printing is out now in hardcover and on Kindle:  https://ag3dlabs.com/book MORE TODAY IN SPACE  https://todayinspace.net We just updated the site! Check it out I'm Alex G. Orphanos, your favorite mad scientist, wishing you clear skies and great conversations with great people as we build a fantastic future for all of us. Be well, stay safe, and stay curious. SPREAD LOVE, SPREAD SCIENCE, AND STAY CURIOUS. What's the darkest sky you've ever stood under? Tell me in the comments. #stargazing #astrophotography #bortlescale #lightpollution #spacepodcast #vaonisvespera #darksky #milkyway #3dprinting #todayinspace

August 23, 2026Chris Ferry & Tina FerryIn Matthew 5:9–10, Jesus calls His followers to be peacemakers and reminds us that those who are persecuted for doing what is right belong to the kingdom of heaven. This message explores what it means to pursue real peace through Jesus, even when peacemaking is difficult, uncomfortable, or brings opposition.In this message from our Blessed series, we explore:• Why peacemaking is different from simply keeping the peace• How Jesus leads us toward healing, reconciliation, and restoration• What Chris's story teaches us about belonging, approval, and persecution• Why knowing we are children of God gives us courage to live differentlyPeacemaking is rarely clean or easy. But when we know whose we are and where we belong, we can step into hard conversations, relationships, and situations with the peace and power of Jesus.

Featuring: Mike Levy, Josh Ross, and Lisa Charlebois We air out our worst group ride habits, explain why the CAAD14's aluminum vibe beats cheap carbon, and tackle reader questions. In this episode: Toxic Cycling Traits: What's the thing you do on the bike that the group ride probably hates? Levy admits to half-wheeling, I talk too much, and Lisa... well, you'll have to let us know if her trait is actually a big deal. The Cannondale CAAD14: I've had this bike all summer and absolutely love it. We discuss how a mistake by Cannondale made the bike better, why it's an incredible value, and why other reviewers are entirely missing the point. It doesn't matter that there are cheaper, faster carbon bikes out there; the CAAD14 has an undeniable vibe. Reader Q&A: With Logan Jones-Wilkins off at Leadville playing at high altitude, Lisa, Levy, and I take over the mic to answer your questions. Would Logan have suggested a Trek endurance bike instead of the gravel bike I recommended? We also touch on the massive new 32-inch Mosaic that launched this week. We want to hear from you: What is your toxic cycling trait? Also, have you ridden a CAAD bike and know exactly what I'm talking about, or am I off my rocker and people should just buy cheap carbon instead? Let us know! Articles covered in this episode: Review: Cannondale Made a Mistake and the CAAD14 Is Better for It The New Trek Domane is Too Good to Call an Endurance Bike The New Mosaic 32 Gravel Bike Fixes 32-Inch Gravel Bikes' Biggest Problem

Friends of Israel and enemies of Israel both commit the same mistake when they assume that, in American colleges and universities, the faculty hired to teach Jewish subjects are, in their own way, supportive of the Jewish state. The assumption is a reasonable one, and each side's error mirrors the other. The friends of Israel naturally suppose that academic scholars of Jewish history, Jewish thought, the history of Israel, and the arts and letters of Hebrew are there to offer context and support and are both capable of and inclined to explain Israel's case on campus. That doesn't mean that they would be expected to support any particular Israeli policy or Israeli politician or each and every maneuver of the Israeli military, but that they support Zionism in some fundamental sense. And Israel's enemies think that same thing, but of course from the opposite point of view, seeing in the entire enterprise of Jewish studies and all of its related fields and disciplines a vehicle for propaganda. It turns out that both are wrong. There's a good chance that an average member of a faculty of Jewish studies, Israel studies, Hebrew studies, or Holocaust studies holds a documented public position against Israel. Nearly four in ten of the professors specifically teaching Jewish civilization on American campuses are on the record as being hostile to Israel. Those data come from newly released findings of the largest audit yet undertaken of the views of professors of Jewish civilization in America, published recently by the Ronn Torossian Foundation and a publication called The Olam. The audit's own headline number is higher still—better than half, and past 70 percent at the Ivies—but that figure blends named professors together with institutional listings and petition tallies. The number above is the most important: faculty individually identified as teaching these subjects, and what they've put on the public record. To think through what this means, Jonathan Silver, the editor of Mosaic and host of the Tikvah podcast, is joined by Rachel Fish. Fish is a scholar of modern Israel, Zionist thought, and contemporary anti-Semitism, and the incoming CEO of the Israel Institute. They discuss not just these numbers, but how a discipline built to study Jewish civilization on serious scholarly terms ends up, in a meaningful share of cases, working against that civilization's national survival. We talk about what it means for the pipeline that produces the next generation of professors: graduate admissions, dissertation topics, and the hiring committees that decide who gets to teach. And I ask her about what a Jewish family sending a child to campus in the coming weeks needs to understand before that student walks into the classroom.

In episode 502 of The Reformed Brotherhood, Tony and Jesse begin what promises to be a multi-part deep dive into the Parable of the Good Samaritan — one of the most culturally embedded and theologically rich stories Jesus ever told. But before a single character hits the Jericho road, the hosts ground listeners in something easily overlooked: the charged context in which this parable is told. A lawyer — trained, confident, adversarial — steps forward not to learn but to test. What follows is a masterclass in how Jesus turns the law back on those who wield it as a weapon. This episode covers Luke 10:21–36, explores the covenant of works and covenant of grace, the noetic effects of sin, and why the Good Samaritan is far more than a lesson in being a helpful neighbor. Buckle up. Key Takeaways The lawyer's question is self-contradictory from the start. Asking "what must I do to inherit eternal life?" smuggles a works-righteousness assumption into the very grammar of the question. Inheritance by definition is received, not earned. Jesus does not give the lawyer a new paradigm — He reorients him to the true one. The covenant of grace is not a New Testament innovation. It runs through every Old Testament covenant administration. The lawyer should have already known this. "Do this and you will live" is not a Pelagian concession. Christ is holding out the law's own terms — perfect, total, unrelenting obedience — not to suggest it is achievable, but to expose its impossibility and drive the lawyer (and us) to the only alternative: mercy. "Desiring to justify himself" is more complex than it first appears. Tony argues that the desire to fulfill the covenant of works is not inherently wicked — it is the misguided belief that one can which is the problem. This distinction creates room for reading Christ's response as genuinely merciful instruction, not merely rebuke. The noetic effects of sin mean accurate theology can be deployed in service of self. The lawyer knows the right answers and still uses them to avoid repentance. Correct doctrine alone does not save. The fundamental human problem is not ignorance — it is the will's bondage and the heart's self-love. The parable is primarily Christological, not merely ethical. Jesus is the Good Samaritan. The story is not first about mercy ministry; it is about who binds up our wounds when we are left for dead on the road, unable to save ourselves. The priest and the Levite are not exonerated by their ritual obligations. Considerable ink has been spilled trying to justify their passing by on grounds of Levitical purity concerns. The parable refuses that exit. Everyone in the story — and everyone listening — already knows what the right thing to do was. Key Concepts The Covenant of Works Is Not a Black Box One of the more quietly important arguments Tony makes in this episode is that the covenant of works was never meant to be mysterious or inaccessible. When Jesus responds to the lawyer's question by asking, "What is written in the law? How do you read it?" — He does so with a visible assumption: there is a clear, knowable answer, and the lawyer should be able to give it. And he does. Love God completely, love your neighbor as yourself. The covenant of works was always coherent and comprehensible. The problem has never been that its demands were obscure. The problem is that no one — save the Mediator — has ever kept them. Jesus is not introducing a new ethical framework. He is forcing the lawyer to confront a standard he has always known and has never met. The Lawyer as a Warning to Reformed Christians Jesse closes the episode's first movement with a pointed and personal application that cuts across theological self-satisfaction. The lawyer is not a caricature of ignorance — he is a portrait of someone with accurate, affirmed theological knowledge who instinctively deploys it in the service of self-justification the moment he senses conviction. Jesse names this directly as a danger particularly acute in Reformed circles, where doctrinal precision can become a subtle mechanism of self-defense rather than an occasion for repentance. The Reformation's great recovery of grace must not become a new form of the very disease it diagnosed. Knowing the right words about total depravity, the covenant of grace, and the mediator does not exempt anyone from the need to actually be humbled by them. Theology is not armor against repentance — it is, rightly received, the road toward it. Context Is Not Just Setup — It Is Part of the Lesson Tony and Jesse both emphasize that Luke 10:21–24 is not merely throat-clearing before the real content begins. The theological statement embedded there — that the Father has hidden these things from the wise and revealed them to little children, that no one knows the Son except the Father or the Father except the Son and those to whom the Son chooses to reveal Him — is the hermeneutical key to everything that follows. The lawyer approaches Jesus as one rabbi testing another. But Luke has already told his readers that this is not a conversation between equals debating interpretive options. It is the Lawgiver being questioned by someone who does not recognize Him. The parable that follows is not just an answer to a legal question. It is a revelation — the kind that only happens when the Son chooses to give it. Memorable Quotes You do not want to pit the law against the one who has given the law, the one whose character is represented in the law — because you're always going to get owned, and you'll get owned before you realize you've just gotten owned on multiple levels. - Jesse Schwamb Jesus is trying to sort of reorient them back to the true paradigm of grace that is present under all of the Old Covenant administrations. It's not so much a matter of developing a new framework and imposing it on this guy. It's really trying to say, 'Listen — think about this for a second. Think about the fact that, yes, you know you have to love the Lord your God with your whole heart, your whole soul, your whole strength, your whole mind, and you have to love your neighbor as yourself. You've answered correctly. If you can do those things, you will live.' — with the subtext: and of course you cannot possibly do those things. - Tony Arsenal The fundamental human problem is not primarily ignorance, but the will's bondage and the heart's self-love. It's a problem no amount of correct discipline or doctrine alone can fix apart from some kind of regenerating grace — which is exactly what Jesus is going to illustrate for us in the mercy he's about to display in this parable. - Jesse Schwamb Full Transcript Tony Arsenal: [00:00:00] This parable is not primarily about us figuring out how to do mercy ministry. Like, that's important. It's probably an outcome of this. It's probably something for us to think about. But really, this is actually Christ saying, like, "Hold on a second here, dude." Like, "Let's just think about this." Do you need someone who is going to tell you to pick yourself up off your bootstraps and cross to the other side of the street and leave you to your own devices? Or do you need someone who's gonna throw you on their donkey, who's gonna bind up your wounds, who's gonna pay the innkeeper, and is gonna pledge to pay everything that is owed for your salvation? Right? That's not too on the nose here, I think. Welcome to episode 502 of The Reformed Brotherhood. I'm [00:01:00] Jesse  And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  Jesse Schwamb: Hey, brother. Well, we've got a big one to talk about on this episode. We're marching further and further into all of the glorious parables Jesus told as part of His teaching. And as you and I kind of joked before we began, I mean, what did you call it? Did you say this is, uh, the big daddy?  Tony Arsenal: It's the big daddy, one of the big daddy parables.  Jesse Schwamb: It's one of the big daddy parables. Now, this one is probably second maybe only to the prodigal son. Yeah But in terms of its ubiquity and its kind of just common knowledge in culture, this one ranks right up there. And before I reveal what it is, which you may already know, I was thinking how so many times we look at the Beatitudes as expression of a master class in Jesus teaching the law, and I think that's true. But as I was reading and thinking about this particular parable, I thought, "I don't know. I think this one is, uh, right up there," because [00:02:00] this is like law on law. It's double law. Yeah It's law coming back at the law giver who's trying to use the law to test Jesus, and then Jesus tests him with the law that He himself gave His people. It's... I'm already getting too excited- ... and we've got something to do before we get there. But we're talking about the parable of the Good Samaritan. And so I can't imagine, can I just make a prediction up front? I, you know where I'm going with this, and probably everybody else does. Uh, this is gonna be like two conversations-  Tony Arsenal: At least ...  Jesse Schwamb: probably.  Tony Arsenal: Yeah, at least two.  Jesse Schwamb: Is that fair? Because I realize we, of course, wanna get to the parable itself, and oh, my goodness, how much ink has been spilled. Even going back to, like, if you read, like, Augustine or, like, the early church, like the Patristics, the Church Fathers, there are so much that could be said, and maybe some stuff that just shouldn't be said about all the allegorical potential intent here about these characters. But [00:03:00] there's so much amazing stuff that happens in the opening of this, that's not just the setup, but it is its own lesson, and I'm real excited actually to talk about that with you before we even get into, like, all the good stuff that everybody expects that you wanna talk about. So we're gonna do it all. Tony Arsenal: Yeah.  Jesse Schwamb: We're gonna do it all, but it'll take time.  Tony Arsenal: Yeah. I'm interested to see if we're even on the same page about where to start reading, 'cause I, I think we might not be, and that's gonna be fun. So we'll, we'll let it fly and see what happens. It'll be our own little, uh, podcast game.  Jesse Schwamb: But, uh, I think- Well, I mean, we're gonna be in Luke chapter 10, but I guess to your point, we should be starting in Luke chapter one to get to this. Yeah.  Tony Arsenal: Exactly. But  Jesse Schwamb: we, we do have to back up quite a bit, and I was gonna ask you about that. Yeah. But I, apparently we're just gonna play that on the fly and see where we go.  Affirmations Denials Segment Jesse Schwamb: But of course, the Reformers had their five solos. Chalcedon had its, what, seven withouts. We've got opinions, and we're just as confident about ours, so of course it's time for affirmations, denials, where we affirm something that we think is good or awesome or [00:04:00] we wanna recommend, and we deny, again, something that is not so great or maybe just plain annoying. So before we talk about the Parable of the Good Samaritan, Tony, what do you got for us on this episode? Are you affirming with something, or are you gonna come in with a denial?  Tony Arsenal: Well, I've got two affirmations. That's fine. One is just- I will allow it ... a declaration of joy, and one is, like, a real affirmation. I, I just can't... It would be remiss of me not to share with our podcasting family that my son August and my daughter Adeline, uh, joined the visible church today as- Hear, hear ... uh, non-communicant members. Uh, Augie and Addie were baptized on the 16th of August of 2026, uh, into the visible church, into the name of Jesus Christ. Uh, was, it was just a great service. Um, it's funny because I've been- been talking with Augie. One of the thing with toddlers when you're doing something big like this is you kinda have to talk about it and practice and rehearse, rehearse it and, and get them ready for it. And up until maybe, like, I don't know, three days [00:05:00] ago, every time it would come up he would be saying, "I don't wanna be baptized. I don't wanna be baptized." And, um, you know, I, I, I, you know, I don't wanna force him to do something, but also, like, I make him eat vegetables. But, um- ... he, I, I think it was nerves, and I think something clicked in his head and all of a sudden he was very excited to be baptized. So, um, it was great. We've been talking about, you know, what baptism is, God's promise to you that if you trust him he'll save you. And so today he- Right ... he was like, "God's gonna make a promise to me to save me." So he was very excited. Nice. And he did a great job just standing quietly and listening to the pastor talk. Uh, and Addie was, was, was just a beautiful little girl, and she, um, she loved it as well. So that's just a bonus affirmation. I don't know that I could get through a podcast without gushing over that.  Glorify App and Devotionals Tony Arsenal: Uh, but the, the affirmation I have, uh, this is an, an app that I think some of our listeners may have heard of. Um, some may roll their eyes at it, to be honest with you. Um, I stumbled on this because, uh, you have an Oura Ring, don't you, Jesse? Jesse Schwamb: I do.  Tony Arsenal: You [00:06:00] do, yeah. So for those who don't know, an Oura Ring is like a little wearable ring that's like a, almost like a fitness tracker, but it tracks biometrics, pulse rate, temperature, all these different things, sleep. Um, there's a startup, uh, that has been doing a GoFundMe or a funding kind of thing for, uh, what they're calling like a Christian version of an Oura Ring. So it does a lot of the same things, sleep tracking, basic biometric tracking. Hmm. But it also has like alerts built in, and it's tied into an app that they use for devotionals. So it'll, it'll remind you to pray. It'll remind you, you know, bring you to an app to do a devotion. But the app it uses is a standalone app that I looked up, and it's called Glorify. Have you ever heard of this app before this evening? I have heard of  Jesse Schwamb: this, yeah.  Tony Arsenal: So Glorify is just a small devotional app. Uh, it's not much different than you would expect based on the name. It is connected to this, uh, to this Glorify ring, which again is, is sort of like an Oura Ring tied into this app. But this app basically is, is [00:07:00] designed to help you complete short daily devotional exercises, and they're usually very brief. They're based on a very brief, um, a very brief passage of scripture. Today's passage, uh, c- there's a quote. So today's quote is from Dietrich Bonhoeffer. It says, "True love does not consist in finding the perfect person, but in faithfully loving an imperfect one." Not sure why this devotional app is using a romance, uh, quote from Bonhoeffer of all people. But that was today's. Um, and the passage is Proverbs 5:15-17. So it's a, it's a devotional based on two verses, which is fine. So you read the passage. There's a very brief devotional on that passage, and then sort of a guided prayer, and they have both premium and free models. The premium model includes like you can listen to the devotional, you can listen to the prayer. Um, but just for example, today's prayer, it, it's very simple. "Loving Father, thank you for, uh, thank you because you're faithful and unchanging. In a world [00:08:00] marked by broken promises, disposable relationships, you remain the same. Teach me to reflect that faithfulness in my relationships. Help me to love with perseverance, grace, and commitment following the example of Christ. Protect marriages, strengthen families, restore what needs healing. May every relationship be marked by respect, truth, and genuine love. Shape in me a heart of integrity that honors you in both the small and significant choices of life. In Jesus' name, amen." So I think what I love about this, and this, I mentioned last week that there was, this is kind of like, sort of like the fluffy evangelical devotions. Like- Right ... there's not a ton of like solid doctrinal meat- But like, it's still nourishing. And sometimes we need a little bit of help. Sometimes we don't know what to pray, we don't know what to read, we're not sure. Sometimes in, I think in our Reformed circles, we feel like if we're not reading large portions of scripture and reading deep theological treaties or long, complex devotionals, that we're really not doing anything, and that's just not the [00:09:00] truth. So I've been using this in addition to other devotional studies I'm doing. I don't do it every day. I mean, there's some like streak functionality, kinda like habit tracking type stuff that's built into it. Um, but it's nice. It's nice to be able to pick it up, read a very short scripture, a brief devotional thought, and then have some guided prayer. I know one of the reasons I don't pray as often as I ought to is because I struggle to know what and how to pray. So even having some written prayers, I mean, this is why the Psalms are good, things like the Valley of Visions are good. Um, having some pre-written prayers that you genuinely pray but you're not having to come up with in the moment can really help. Right. So the app is called Glorify. I know it's available on iPhone. I'm not sure about Android. I'm sure it probably is. I'm sure they wanna have a pretty broad ecosystem. Um, and, and it's good. Again, it's, it's not anything fancy. It's not anything like super technical. Uh, and as I kind of alluded, like some of it's a little weird. Um, I, I didn't read the proverb. I think maybe the proverb is about romantic relationships, why they're, why they're tying in that, um, Bonhoeffer quote in, in the prayer. [00:10:00] But, um, even that, like it's pretty innocuous. And the quotes, like you don't have to read the quotes. It's not like you have to have to do that. Um, you could jump in, just read the scripture or just read the devotion and just do the prayer and you would be fine. So check it out. It's called Glorify, available on iPhone for sure. I'm pretty sure it's on, on Android. And maybe it's something you add daily, you know, this kinda thing like you do when you're on the bus or you're waiting at the grocery store, something quick you can do when you might be wasting that time just sorta sitting around or scrolling Twitter. Again, Twitter's fine. You can use your leisure time as you see fit. But if you wanna fill it with something like this, something that is more spiritual, then this would be a good option to just add a little bit of, uh, a little bit of nourishment to your diet where you might not otherwise be getting it  Jesse Schwamb: I have no proof of this, but I just keep saying it anyway. It might be that we're living in the golden age of really great- ... daily worship resources. Like, something to actually cultivate, not just, like, a devotional nugget, but something that actually leads you into a pattern and a habit of [00:11:00]worship, giving your attentive focus on Jesus. And I love that. So, uh, uh, 'cause I was just thinking, like, I was trying to look back on some of our past affirmations here. We've talked about the book Walking in Faith. I just gave everybody Awake My Soul last week. You're coming in with the Glorify app. I- we've talked about Dwell, if not recently, we've talked about that for some time. It's like a great Bible reading app, and there's lots and lots of new features, by the way, coming out on that- Yeah that are fantastic. And then, yes, all these other great prayers. I, I see, like, these books on prayer, like, actually, I'm sorry, like, prayer books, I guess, as, like, a great way to kinda... It's like a jumper for your car. You know what I mean? Like, just gets you started. What a, what a lovely thing to come into a place and have a launching pad. And I've been using a lot of Into His Presence, which is a collection of Puritan prayers, sometimes because, for instance, this just happened, where I wanted to pray for someone who was just going through a rough time, a good friend of mine. And I went to that place to kinda start and frame, knowing that I was gonna sit down with him and pray, how I might be able to do that well and [00:12:00] effectively. And these things are just, like, really phenomenal resources. It's just an amazing time to have all these things at our disposal. So that's another great option. It's, it's really more about, like you and I have talked about, Tony, like, whatever gets us into that pattern, whatever gets us, like, authentically experiencing under our own volition, coming in the discipline of sitting before God in daily worship with that expression being pretty broad in its representation- Yeah is to really include something of devotional time in the scriptures, memorization, metabolation, metabolizing. Metabolation, I'm just gonna make that up as, like- ... what happens when you, when you take the scripture and metabolize it into your own life. Meditating on it and, you know, again, maybe looking through the confessions and creeds that have shaped our distilled understanding of what the scripture teaches so that we're enhancing and edifying our mind. We're also engaging the heart, and then we're engaging God and ourselves in communication with Him through prayer. I'm all for anything [00:13:00] that gets us into those rhythms, reminds us of the importance of them, and like we talked about last week, makes it so that when we think about what it means to be married to Christ, so to speak, it's not just about whipping out some kind of marriage certificate to prove that, but that we actually have a frame and a behavioral pattern that fits a married person, that- Yeah how they act, how they think, how they behave, how they communicate, they're never too far away from their lovely spouse in some way or another. And so I think that these tools are great ways to get us exactly into that kind of mindset and practice.  Tony Arsenal: Yeah, absolutely. And like I said, like, I think- In our Reformed circles, we can, you know, we, we tend to be maybe a little eggheaded, and we, we tend to be a little more intellectual and, and a little more, I don't know, studious. And there's nothing wrong with that. Um, but I think sometimes it can breed a sort of, uh, elitism and arrogance. Sure. Uh, this is a perfectly valid devotional tool. Yes. Mm-hmm. And, and I think, [00:14:00] you know, kinda like the old adage, like, well, what's the best translation of scripture? Well, whichever one you're gonna read. Exactly. Like, what's the best devotional tool? Whichever one you're gonna use, whichever one's actually gonna bring you into the Word, uh, on a, on a regular basis. Um, and again, like, two verses of the scripture is two verses of the scripture that you might- Right ... not have other spent time, otherwise spent time reading. And it really is short enough, and it saves your progress. Like, you can do, you can do the quote in the morning, and then you can check the scripture on the way to the, you know, the word work, on a stoplight or whatever. Um, if you have the, the paid subscription, you can listen to this stuff, you know, on the, the bus or whatever. Um, so check it out. Glorify app, they have a ring they're making. It's in funding, I guess, if you wanna check it out, you can check that out too. I am neither affirming nor denying whatever this Glory ring is, Glorify ring. But, um, but yeah, the app is great. The, the app is free, and it's, it's worth even just checking out and adding once in a while to your day  Jesse Schwamb: The glory ring or the glorify ring sounds like almost too Tolkien, even for me  Tony Arsenal: Yeah. Yeah. It's the one ring to rule all of your devotions. [00:15:00] Uh, and in the, and in the morning bind them. Jesse, save me from the trail I was about to go on, and, and I was gonna speak in the language of Mordor, I think, on accident. Uh, save us from this. What are you affirming or denying?  Jesse Schwamb: That's  Tony Arsenal: beautiful. Please tell me it's the language of Mordor. Elvish AI and Music Pick Jesse Schwamb: Uh, no, but can I just say at the risk of really taking us really far afield so early on, which is not necessarily off-brand for us, I have done this... I, I don't know if I should be ashamed by this or I should be excited by this. But- ... um, the Elvish tongue in the Tolkien universe-  Tony Arsenal: Oh, no. ...  Jesse Schwamb: is like, there's several... If you're super nerdy, you'll know there's like several different kind of iterations or formulas of it, and there's no, like, official language like Klingon, but there ha- it has been studied, and basically, like, it's kind of like the Eugene Peterson of the language. Like, there's, like, just kind of a dynamic equivalent or an expression of words. Anyway, all that to say- ... there's several languages that, uh, Microsoft Copilot will just not [00:16:00] translate because it says, like, "This one, this language doesn't actually exist. There's not enough for me to do anything." Let me tell you something. Tolkien Elvish is not one of those languages, and I actually built an agent, because I have a coworker who can, uh, who can appreciate all this stuff, that takes a text, translates it into this kind of academic high-level Elvish from Tolkien, and then translates it back to English. That makes anything you're saying way better and far more poetic and just absolutely amazing. So if you wanna have some fun, go and do that with whatever your favorite AI model is. Anyway, that's free of charge. Real quick, my affirmation is more music. It just turns out I've found this band, and I've been listening to them a lot. The band's name is Thronebreaker, which is just a phenomenal name, I think, for any group. Uh, it's amazing. Uh, th- this is... I'm gonna read you their description from Spotify. It just says, "Thronebreaker is Christian metalcore built for the bruised, the doubting, and the ones still fighting their way home." And what I've really been [00:17:00] loving about them is it is kind of like Wolves at the Gate adjacent. It's really lovely music. It is melodic, so it's, there's not just that there's that kind of hard edge, but that is present in it. But, uh, the music is really lovely and beautiful, and in part that's because they're going through this, like, drip of releasing music where they're taking, like, old hymns or maybe songs if you're of a certain age like I am of kind of childhood Sunday school- And they're taking the lyrics, not the melody, and they're reimagining them. So they have two versions of Jesus Loves Me that they just released. They have the old We're Gonna Cross, a song called Glory to the King Most High. These songs are just saturated with gospel. Like, they're just all power, all encouragement, and all authority represented in Jesus Christ. They're incredible, and I've j- where I've, what I've been really blessed by is these two versions of Jesus Love Me are just fantastic. Like, they're orchestral. There is a children's kind of chorus at one point, and it got me [00:18:00] singing that song again, and really, maybe to what you were saying before, Tony, like sitting in those three words, which are really phenomenal words to hear. And so I have been surprised at how moved I've been by what really I, I first understood, of course, as a children's song with simple truth that seems, you know, depending on how long you've known some part of the gospel, obvious. And yet I found them all new again, and a, a really lovely way of just sitting in the truth of God in music that I didn't expect to find. So if you're interested in any of that or maybe just curious of what it would sound like if a Christian metalcore band took Jesus Loves Me and turned it into their genre, then honestly you should just go check out Throne Breaker. I mean, you pretty much have to at this point.  Tony Arsenal: I, I don't ever have anything to add to your musical affirmations or denials, 'cause I, I just don't. What I do have to add is that Throne Breaker actually sounds like some sort of really [00:19:00] amazing, like, mace-type weapon in Lord of the Rings. Yes.  Jesse Schwamb: Yes,  Tony Arsenal: it does. Or like a big hammer that a dwarf carries. And I would also like to say that if you ask Google Gemini to translate something into Tolkien English, it not only will do it, it will tell you how to pronounce it.  Google Elf: A ava aini Ilai amel i trona se.  Tony Arsenal: What do you think that was, Jesse?  Jesse Schwamb: No idea.  Tony Arsenal: First of all, that was elevated Quenya, a Quenya. Yes.  Jesse Schwamb: Yes, that's  Tony Arsenal: the one. Classic Quenya.  Jesse Schwamb: Yes.  Google Elf: A leta Ilai amel aima.  Tony Arsenal: I would be willing to bet... Actually, let's do this.  Jesse Schwamb: Ugh.  Tony Arsenal: Uh, we don't give out prizes very often. Uh, I will say to anyone who can tell me what that is, the first person that emails, uh, or, or goes into the Telegram chat, we'll do this. We'll be professional podcasters and drive people to one of our channels. Here we  Jesse Schwamb: go.  Tony Arsenal: The first person who goes to our telephone, our Telegram chat and tells me what that [00:20:00] means, what that, uh, Elvish means, will get a Reformed Brotherhood T-shirt.  Jesse Schwamb: Oh, that is big.  Tony Arsenal: Yeah.  Jesse Schwamb: That-  Tony Arsenal: So I'm gonna, I'm gonna play it one more time.  Jesse Schwamb: Okay, here we go. Everybody listen. Every- All right, pull over. Stop your vehicles. Here we go.  Google Elf: A leta Ilai amel aima.  Tony Arsenal: There it is, everybody.  Jesse Schwamb: I'm not being a cry- I have a guess, but I, I, I wanna try to win the T-shirt, so I'm gonna- Yes ... wi- withhold. All right. Uh, yeah, that's, that's super fun. Did it, um... Did you also translate it back into English from that  Tony Arsenal: just to see- No, I'll do that later, 'cause that would give away the, that would  Jesse Schwamb: give away the prize. Yeah, it's, it's... We'll have to save that for next week, because that, that is the fun. It creates, like, what I was doing to, to have fun with this coworker is take very technical, like, work-related emails, and I would send it through. It would go through that iterative process, and I actually loved how it, it was talking. Like, it wa- this was an email about risk, and it, it gave, like, these beautiful grand metaphors that didn't sound corny or cheesy. That's the beautiful thing. That's amazing. It [00:21:00] was like true Elvish. Like, you were just like, "I wish I spoke that way all the time about, about risk." And it, like I said, it wasn't just like... You could, you could obviously throw something in and be like, "Make this Shakespearean," or, you know, "Make this, you know, sound like, you know, Milton." This is way better. This is way better, because it's not, like, actually trying to manipulate what you're saying. It's takes, like, the dynamic equivalent of what you said, then translates it back with way more kind of poetic infrastructure while maintaining, like, the essential meaning that you have. I'm, I'm selling this too hard. Everybody just has to go out and try it. So, all right, you know what's at stake here, but here's how you have to win this. If you want a chance, if you want a chance at winning this, you gotta go to t.me/reformedbrotherhood, t.me/reformedbrotherhood, and that link will take you to the Telegram app and our little corner of it, and you're gonna find there's a bunch of chats there. You gotta go to the affirmations or denials chat, and then you gotta put in what is the translation of what Tony just played.[00:22:00] I just love... Isn't it amazing, though, that, like, y- as you discovered, there's more than one version of Elvish available? Yeah. And they do differentiate between the various kinds. This is a big deal. I learned there are actually scholars who have, like, again, filled in kind of like the details of the language- Oh, yeah taking as a basis what Tolkien had there. Yeah. So I think that this is the best. We couldn't have conceived of this if we'd actually tried and planned for it, so-  Tony Arsenal: It's true ...  Jesse Schwamb: it's just better that it all happened in, in real time. It's true. And, and speaking of which, I think now we get to have the fun of figuring out, uh, where in Luke chapter 10 are we gonna begin? Or should we just start in Luke 1 and just let's see how far we can get reading  Tony Arsenal: in this- I could have, I could have Google Gemini read it in elevated Kenya, Quenya I did try to get it to put it in Sindarin, and it wouldn't do it for some reason. I'm not sure. Maybe this anti-Sindarin bias in Gemini,  Jesse Schwamb: man. Disappointing.  Tony Arsenal: It's disappointing.  Jesse Schwamb: Dis- disappointing. So let's kick off some Good Samaritan talk, which again, I think is gonna take us [00:23:00] through maybe in the next couple of conversations, in part because, like I said, we're not even gonna start at, uh, verse 25 because there is so much more that needs to be said, I think, before that. Tony Arsenal: Yeah. Yeah. I, I think actually the proper place to start this, and I, I'm guessing Jesse probably, whether he was there or not, he probably figured out where I was going, uh, over the course of the last 20 minutes or whatever. Um, I actually think the proper place to start, at least one of the proper places to start, is in verse 21. Yeah. Um, and I- we'll talk about why that is. And I'll... I'm gonna read here, um, 21, uh, through the end of the parable. Uh, and this is Jesus talking. He says in this, uh... Well, it, this is, um... Yes, uh, I'll just read it here. "In the same hour He rejoiced in the Holy Spirit and said, 'I thank you, Father, Lord of heaven and earth, that You have hidden these things from the wise and understanding and revealed them to little children. Yes, Father, for such was Your gracious will. All things have been handed over to Me by My Father, and no one who knows who the Son is except... No, no one knows who the Son is [00:24:00] except the Father, or who the Father is except the Son, and anyone to whom the Son chooses to reveal Himself.'" Then turning to the disciples, he said privately, "Blessed are the eyes that see what you see. For I tell you that many prophets and kings desired to see what you see and did not see it, and hear what you hear and did not hear it." And behold, a lawyer stood up to put him to the test, saying, "Teacher, what shall I do to inherit eternal life?" He said to him, "What is written in the Law? How do you read it?" And he answered, "You shall love the Lord your God with all your heart, with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself." And he said to him, "You have answered correctly. Do this and you will live." But he, desiring to justify himself, said to Jesus, "And who is my neighbor?" Jesus replied, "A man was going down from Jerusalem to Jericho, and he fell among robbers who stripped him and beat him and departed, leaving him half dead. Now by chance a priest was going down that road, and he saw him and passed on the other side. So likewise a Levite, [00:25:00] when he came to the place and saw him, passed by on the other side. But a Samaritan, as he journeyed, came to where he was, and when he saw him he had compassion. He went to him and bound up his wounds, pouring on oil and wine. And he set him on his own animal and brought him to an inn and took care of him. The next day he took out two denarii, gave them to the innkeeper, saying, 'Take good care of him. Whatever you, whatever more you spend I will repay you when I come back.' Which of these three do you think proved to be a neighbor to the man who fell among the robbers?" And he said, "The one who showed him mercy." Jesus said to him, "You go and do likewise."  Jesse Schwamb: I think you're right, of course, to back us up into verse 21 because I don't want to keep saying it's always a setup, but Jesus is certainly giving us like the right context in which... Well, Luke of course is the author here and as he's explaining the teaching of Jesus, he does so well to start out with some irony that we don't realize is gonna be ironic until we get to the, to verse 25 [00:26:00] when we realize who's testing Jesus, who's setting this all up. So this idea that the Holy Spirit, everybody rejoicing in the Holy Spirit and the knowledge and the wisdom, the intelligence that's revealed through the Holy Spirit to all of these lesser people and in particular here emblematic the infants That here we have kings and rulers, and in this case, this beloved scholar of the law, who all have this adventure in missing the point. They think, in fact, they're looking for the one who is to set them free, and they can't even see that it's Him who is before him. And yet, incidentally, God has already revealed all these things to the lowest, to the ones who are the most humble, the meek, the mild, the down and outs, the ones who are weak by the view of everybody else. And so it's amazing that if we just kinda, again, like blow past it into, like, just all the characters, we don't see that the teaching starts actually well above this, that even everything we're about to understand, that unfolds in our lives, ev- every spiritual incarnation and insight that we have [00:27:00] first starts with God himself in his revealing it to us both in his general revelation, but of course, in the specific revelation of his teaching. So I like that you started us there, because I, I'm with you. That's where this whole thing launches off, right?  Tony Arsenal: Yeah.  Parables Reveal and Conceal Tony Arsenal: Yeah, and as we come into when we very, like very start of this, uh, series, the, the parable series, Jesus sort of embeds a theology of parables into this introduction, right? Or I should say Luke does. But this, uh, this is written a- as though all of this is occurring as sort of one event. Right. And likely it was, right? So sometimes, uh, in the Gospels, events are kind of, like, moved next to each other for thematic reasons. It's possible that that's the case. It seems like this may have actually just been one, one teaching, and I'll, I'll talk about why that is in a second here. Um, but at the very least, this is placed next to each other in the Gospel almost as, like a, "Here's the theology of parables. Now, here's actually that happening in real [00:28:00] time."  Jesse Schwamb: Yes.  Tony Arsenal: And then also, like, a parable kinda demonstrating it, right? So the theology of the parable here is that there are many prophets, kings who desire to see what it is that, that, uh, uh, the disciples are seeing, right? And all things have been handed over to the Father or to, to the Son, by the Father, and no one knows who the Son is except the Father. No one who knows who the Father is except the Son, and anyone to whom the Son chooses to reveal, right? So the, the theology of parables here presented in Luke is that the parable itself is being used as a way to reveal the Father and the Son to those whom the Son chooses to reveal it to. The Lawyer as the Fool Tony Arsenal: And that leaves us with this lawyer, um, sort of playing, playing the fool in almost like a dramatic sense, right? In a lot of drama, there's kind of like the fool character who's sort of like the foil or the idiot of the thing who's, who's unaware and is almost like made an example of, right? Um, I, I can't think of any examples off the top of my head, but there's often a character in a play who's like, uh, it's [00:29:00] almost like the opposite of the everyman, right? The everyman in a, in a play- Right ... or in a movie is sort of like the outsider who things gets explained to, and he's sort of the proxy for, for the audience. Um, I think like, um, Hawkeye in Avengers is kind of the everyman. He's sort of just like this regular dude swept up in this thing, and oftentimes he's the one that, uh, the big characters are explaining things to. And really what that is is the big characters are explaining that to the audience through this proxy. There's also this concept of the fool in a lot of these plays or movies who's sort of like the dummy, the idiot of the play, who things are explained to, and it's still a way to explain it to the audience, but the character doesn't get it. And so that's kind of, kind of the role that this lawyer is playing in this, this narrative here. He, he steps forward. He's like, "What must I do to inherit eternal life?" Jesus answers his question, and then in this like sort of like stunning moment of, like unawareness, he's trying to justify himself. He says, "Well, who is my neighbor?"[00:30:00] As though that's a question that needed to be asked, right? I think, like, we sort of think of it as like, "Oh, yeah, that's a valid question." I actually don't think it is. Like, it's pretty obvious, in the Old Testament at least, who your neighbor is. It's the people who live immediately with you. It's the other people of Israel. It's the people in your immediate concentric circles, the people you have direct access to. Um, and so then Jesus explains it through this parable, and whether or not he gets it at the end, I guess is maybe a little bit unclear. We can talk about that as we get there. But at least in the beginning, he's portrayed as this sort of, like, fool who doesn't understand what Jesus is saying, and then this parable is taught. So it's this theology of, um, revelation to those whom it is intended to, and further obscuring from those it's intended not to, not to illuminate, which is identical. Uh, maybe it's a different flavor of the same thing, but it's the same thing as what Matthew had and what Jesus taught- Right ... in Matthew with the parables. Jesse Schwamb: Right. It definitely is, again, illustrating, again, God's divine prerogative. I think you really have to do a lot of theological gymnastics [00:31:00] to try to work yourself out of a place here that says, like, "Well, this, this knowledge is accessible to all people."  Tony Arsenal: Right.  Jesse Schwamb: That if somehow we just work hard enough, study hard enough, come even before God with the right attitude or do the right things, that somehow all this will be made plain to us, and that's certainly not the truth here. In fact, again, the ironic setup is you have this lawyer asking this question, which creates this strange contrast because here's a man trained in the law, and he approaches the very wisdom of God to test him while the little children already perceive what this fool cannot. So it's irony upon irony, and then I, I like what you're saying. I think, and we'll get to this to anticipate a bit, I'm reading this as he's hoping that the answer to whom is my neighbor, just like he- he's received the affirmative from Jesus saying, "Yes, you understand. Go and do these things. This is life," and we'll get to all of what that means, I think, as well in terms of the covenant of works and the covenant of grace. But I think he's hoping that the definition of neighbor is gonna mean that he has [00:32:00] already accomplished the thing then, so that if there's somehow- Yeah ... he could just set the right boundaries. He could say, "Ah, yeah, I'm already good then, Jesus. I already, already did all that stuff." So- It's wild to me that it, it all starts with, of course, like some kind of scribal specialist in the Torah, of course, likely some kind of Pharisee by theological alignment. And as I'm looking at the notes here, what I find particularly stunning as we start this out is that Luke, of course, is able to speak several times in this parable to the intent. And so he says right away with great kind of fanfare and description that the intent here from this scribal Torah person was to test or to tempt, which is the same verb used of Satan's temptation of Christ and of Israel's testing of God in Deuteronomy 6, which of course Jesus is gonna quote here later on. So it's not, of course, like sincere inquiry, like you're saying. It, it is like adversarial probing. It is like really profound setup. It is dripping with like [00:33:00] ulterior motive. It's seeking to expose Jesus as either like heterodox or as diminishing the law's demands. And I think we've talked about this before, so Tony, correct me if I'm wrong, but I'm pretty sure in one of the previous parables we talked about sometimes how these get set up with this kind of weird like oxymoronic setting. Inherit Eternal Life Debate Jesse Schwamb: So like this question of se- uh, uh, itself, what shall I do to inherit eternal life?  Tony Arsenal: Yeah.  Jesse Schwamb: It's like more than just theologically revealing. Biblically it's self-contradictory, 'cause of course like we talked about inheritance, I think actually when we went through the, the parable of the prodigal. By definition, that's received, of course, on the ba- basis of relationship or promise. It's not earned by performance. And if the inheritance comes by a law, it no longer comes by promise, right? I think that's like Galatians. So the lawyer's question already portray- portrays like some kind of weird works righteous paradigm. E- even if you think he's really after trying to understand the true intent of God's heart [00:34:00] behind the law, he is assuming at least in this question that eternal life is some kind of wage that he can earn rather than a gift to be received by grace through faith. And that's a fundamental error that the entire subsequent exchange, including the parable, is designed to expose. It's both, like you're saying, Tony, he has not learned yet what it means to be in the kingdom of God. He's outside of that, and so he's trying... Now Jesus is bringing in this corrective action, as it were, set up in a story, but he's gonna turn the law on him, which, which I don't wanna get too excited about that yet. But he's... But essentially, here we have somebody who's the expert in the law trying to leverage the law by way of force against the one who he does not understand has all leverage and authority over him, and is in fact the law giver himself So he's gonna, Jesus is gonna drive him to see his own ability to keep the law that he claims to honor, and that's more than just brilliant. This is what the law does. You do not wanna pit the law against the one who has given the law, the [00:35:00] one whose character is represented in the law, because you're always going to get owned, and you'll get owned before you realize you've just gotten owned on multiple levels, and I think that's what basically unfolds here. Tony Arsenal: Yeah. Yeah, I, I have a little bit of a different take on the, the word inherit here. Um, I don't think what you're saying is wrong, um, but I think there's a little different flavor here, and actually, I, I think it, it still sort of propels us forward to the conversation we have to have, um, about the law and the gospel and the covenant of works, the covenant of grace. The, the Greek that lays under this word is, uh, it's a compound word of the word for, like, lot or portion and the word for law. And so, so the, this force of the word is more along the lines of, like, what shall I do to have a legal right to eternal life? Like- Right ... inherit, I think we hear inherit, and we think of, like, um, like what you get when someone dies, and so, like, obviously there's nothing you do to earn it, and that's certainly an element of the way this [00:36:00] word is used in some instances. I think reading this and kind of how, how the rest of the text plays out, this lawyer is coming forward and he's like, "What do I need to do to have a rightful legal claim to eternal life?" Right? We might even be able, and this is where it comes into the covenant of grace, covenant of works k- kind of paradigm. We might even be able to say that what this lawyer or this person comes forward to ask Jesus is, how do I gain, how do I gain the benefits of the covenant of works, right?  Jesse Schwamb: Right.  Tony Arsenal: Yep. That's language that was developed later that's not, not, like, biblical language in terms of, like, the actual language within the text, but that's the force of what he's saying. What must I do to be a rightful legal... Uh, what must I do to have a rightful legal claim on all of the blessings of the covenant of works, is really the question that's here. And so Jesus' answer is so instructive- Right ... 'cause what he says is, "Well, what's written in the law?" Like, he, he basically says, like, "Well, you should be able to tell me, teacher- Exactly of [00:37:00] the law, like, what, what needs to happen there." And there's an assumption on Christ's part that, like, there is an answer. I think sometimes, sometimes we, we, uh, we make an error in thinking that the covenant of works was never attainable, that it's somehow this, like, um, it's almost like a black box. Like, nobody could know what we have to do to, like, obtain eternal life. That's absolutely not the assumption Jesus makes. Jesus not only knows that there's an answer, it's such a straightforward answer that he expects this scribe to be able to answer it, right? And the scribe can, right? The scribe says, "Well, you shall love the Lord your God with all your heart, your soul, your mind, your strength, and your neighbor as yourself," right? The summary of the law. Just good old classic Westminster larger, shorter catechism. Where's the law summarily comprehended? Summarily comprehended in the Ten Commandments. And then, then again, I don't know the questions exactly, but then it also, like, says, like, "Where does Christ summarize this?" Well, you should love the Lord your God, and you should love your [00:38:00] neighbor as yourself, right? Covenant Works and Grace Tony Arsenal: So the, the lawyer comes forward and says, "What do I need to do to have a legal right to all of the blessings of the covenant of works?" Christ says, "Well, what do you think?" He says, "Well, you obey the entirety of the law." And he says, "You've answered correctly. Do this. Obey the entirety of the law and you will live." So the parable itself doesn't necessarily speak to this law, gospel, covenant of works, covenant of grace paradigm. The, the parable is used to show that not only does this lawyer know what is required of him, but that he won't do it.  Jesse Schwamb: Right.  Tony Arsenal: And I think that's really key, because even in the parable, within the parable itself, there are these figures that know what they should do, right? I, I think, um, we'll get into it, but there's a lot of ink spilled on almost like, um, explaining [00:39:00] why the priest and the Phar- phar- and the, the Levite almost like did the right thing by going to the other side of the room, and it points to like, well, their priestly and Levitical responsibilities, if they touch a dead body, like they can't do those things, and those things are so important. Like, there's a lot of ink spilled trying to almost explain why what they did is right, when the point of the parable is that actually we all know what the right thing to do in that sense was. And even the most righteous people in the mind of the hearers, the Levites and the priests, the most righteous people, even they don't do what they're supposed to do. Jesse Schwamb: Right.  Tony Arsenal: This, this paradigm, this gospel law paradigm, law gospel paradigm, this covenant of works, covenant of grace paradigm, is so baked into the very like fabric of, of human thought that it's just there. And Christ takes this time to point out to this lawyer, like, "You know what's expected of you." And so that's why the phrase desiring to justify himself is so key [00:40:00] here. I actually think that the, the, the I don't wanna go so far as to say, like, that this person was regenerated in the midst of this conversation, 'cause I don't know that. But I actually think that there's a forward movement of this lawyer as he interacts with Christ that is optimistic. I'm optimistic about it, right? Right. He starts out trying to test Jesus, then he star- then he moves to having a desire to justify himself. I think we hear that, we read that, desiring to justify himself, we automatically think that that's a negative thing. But if we think about justifying himself in terms of what he's talking about, how do I fulfill the obligations of the covenant of works, that's not a bad thing to wanna do. Right. It's not bad to wanna obey God's law and to lay claim to His promises. It's a misguided notion of something we can't accomplish, but in itself, desiring to justify himself is to desire to fulfill the obligations of the covenant of works. That's not necessarily a bad thing. And so I think this is a merciful, a merciful [00:41:00] teaching on Christ's part. He's trying to instruct this guy to say, "Look, you can't do it. And even if you could do it, you wouldn't do it. So let's, let's talk about mercy instead and what that looks like." And that's where we get to kind of the end of the, uh, the end of the parable.  Jesse Schwamb: And again, we have to remember that we know that the intent here is actually to test or try Jesus, so He's certainly being merciful by using this opportunity not to just put him on blast, but to actually provide true instruction. And of course, like, that was, to some degree, this turning the question back would've been, like, a rabbinic pedagogical technique, but theologically, this is what floors me, is from the jump, Jesus refuses to let this man treat Him merely as one more voice among competing rabbis. Yeah. Instead, He holds that lawyer to the standard of God's own revealed word by, like you said, asking not just what does it say, but how do you read it? Mm-hmm. He's pressing not just for, like, some kind of recitation, but for the lawyer's own understanding and application, and Jesus is gonna hold him [00:42:00] accountable to his own hermeneutic. So by, by the time we get the answer, we know as readers, and all those present would've understood, he already knows the right answer, and he's not ignorant to God's requirements. He already summarizes the whole moral law correctly, encompassing both tables of the Decalogue. And so I think that does lead us then to this statement that we probably should spend a little time on, like, do this and you will live, like you introduced for us. Like, what does that even mean? Because i- it's not, like, in my view It's not like a Pelagian or Arminian concession that law keeping actually saves. I mean, it is the covenant of works principle stated truly inexorably that the law as law does promise life to perfect obedience. But that's the exact problem. I, I like what you said that it's not as if we can't understand what it would be to comprehend or contemplate this perfect law and what it means to fall under the covenant of works. It's just that he also presents for us at the same time this covenant of grace in which life is [00:43:00] granted freely through faith in the mediator who alone fulfills all of these laws' demands. So it's wild in this back and forth that's happening here where it's... I don't even know if it's fair to say this is like the most incredible subtext ever. I'm imagining trying to process this in real time and realizing everything that's being said, not just listening to what's being said and like the technical answers going back and forth. But I think like you said, that the Spirit even here is at work, I would like to believe, in the life and at the heart and the mind of this lawyer who's bringing forward this question with nefarious intent first to test and to undermine, and then is being drawn in almost inexorably into this debate to more profound understanding about a covenant based on works that cannot be accomplished, uh, in perfect obedience except through the mediator who organizes and distributes liberally this covenant of grace to his children for whom he has accomplished at least passively and then actively in his obedience in life and death. And so Jesus' reply is, I [00:44:00] think, thus a very genuine like if that functions to expose an impossibility. I, I don't think he's teaching salvation by works here, of course. He is holding out the law's own terms so that the lawyer and everybody else listening, and even us as well, can discover through this narrative which is about to happen the impossibility of self-produced righteousness, which again is what this gentleman is theologically all about. He's trying to justify himself. And that is precisely the pedagogical strategy like Paul uses later when he systemizes all of this by saying that the law was our guardian or school master until Christ came in order that we might be justified by faith. I think- Yeah ... and it's only because God is good to us and we might sit in some of this teaching, I think this is all in play. So, so I ask you, like, have I gone too far with all this? Like, how much do you think in the real time was being processed? And maybe that's a horrible question to ask because we know the Spirit does this work of illumination and enlightenment, and we're on the other [00:45:00] side of this and have this time to sit and to kind of parse and to really kind of just be pickled in all of this. But there's so much happening here, right?  Tony Arsenal: Yeah. Yeah. Uh, maybe I'll answer the question a, a little bit of a different way. I think, um- We often can think about Old Testament religion, if we wanna kinda call it that. We think about Old Testament religion as though it was totally uniform and, um, entirely legalistic. Right. Uh, my- the, the listener is gonna panic a little bit when I say this, so please don't freak out, but I, I think N.T. Wright, uh, and some of the new perspective on Paul stuff is a, a little bit helpful in this, in that it gives us a foil to sorta push against. Yes. The new perspective on Paul is this idea that, um- Paul was not saying that Judaism was legalistic and Christianity is a grace-based religion, right? He, m- [00:46:00] um, N- NPP is not, is saying, um, Paul was not correcting New or Old Testament religion. And where they go wrong is that they say that Paul actually retains this concept of covenantal faithfulness, covenantal nomism fidelity. Uh, where I think, where I think they're right is that this idea that, like, the Old Testament religion is entirely legalistic and Paul was just sort of correcting that, I think that's way too simplistic. And the reason I say that is that the Mosaic Covenant for, you know, w- and predominantly this podcast is coming from a sort of Westminster Confession of Faith Presbyterian perspective, give or take, right? The, the broad Reformed tradition would say that the, the Mosaic, uh, covenant, the Davidic Covenant, all of the covenants of the Old Testament, and we can break them up in all sorts of different ways, but all of the covenants of the Old Testament, [00:47:00] um, with maybe the exception of the Noahic Covenant, and there's some debate about that, all of those are They're not just, like, supporting structures for the covenant of grace, but they actually are the covenant of grace in various administrations. If that's true, and of course we believe that it is, if that's true, then the people of those covenants understood that on some level. Right. Right? So to think that, like, people under the administration of the covenant of grace somehow thought that they were operating under a legalistic framework doesn't make any sense. Jesse Schwamb: Yeah,  Tony Arsenal: that's true. So, so where I think that applies here is I think this person coming forward, it's not as though the concept of the covenant of grace... Again, that's language that we would develop later, but the concept that God graciously saves His people by the counsel of His own will, apart from their works of righteousness, apart from their meritorious effort, that God [00:48:00] simply extends His grace and conveys the cov- the blessings of the covenant of works to those who trust in the mediator, those who trust in the one to come, the, the forthcoming serpent-crushing seed, right, if you wanna use- Right language from Genesis 3. The, the idea that God simply graciously conveys the blessings of the covenant of works to those people Um, that's not something that's alien to the Old Testament, right? It's not alien to the, even to the Mosaic economy. The most law-based of all of the Old Testament, um, covenants, even that starts with the concept that these people are God's people who he redeemed out of Egypt, right? Right. The redemption out of Egypt comes before the giving of the law, and the giving of the law is a result of the redemption out of Egypt. So to think that this lawyer comes forward, and again, this had been sort of corrupted and distorted and had become a very works-based, uh, [00:49:00] meritorious-based understanding. But the idea that this framework of a covenant of grace is totally alien to this guy just doesn't, it just doesn't, I think it doesn't play. And so I think rather than us read this as I think sometimes we do, of Christ as kind of like giving this guy, trying to give this guy an entirely new paradigm, or like the rich young ruler is very much a parallel kind of situation. We read this, this guy comes forward, he's like, "What do I gotta do to earn eternal life?" Christ is like, kinda basically says like, "Well, you dum-dum, you can't. And I'm gonna demonstrate for you that you can't by- Right ... taking sort of like this situation that you can't possibly believe that you fulfilled and telling you to fulfill it." That's the outcome of this. We'll get to that when we get to the end of the parable. Um, he's not trying to give them a new paradigm. He's trying, in my opinion, he's trying to sort of reorient them back to the true paradigm of grace that is present under all of the Old Covenant administrations. So it's not so much a matter of like [00:50:00] developing a new framework and impli- like imposing this new framework on this guy. It's really trying to say like, "Listen- Think about this for a second, dude. Think about this, right? Think about the fact that, yes, you know you have to love the Lord your God with your whole heart, your whole soul, your whole strength, your whole mind, and you have to love your neighbor as yourself, right? You've answered correctly. If you can do those things, you will live. With the subtext, which I think is what you're getting at, the subtext of, like, and of course you cannot possibly do those things. Right. Right. So what's the alternative, my friend? The alternative is not justifying yourself by somehow identifying who the person is that you have to love the most. The, the, the, um, the... Well, we'll get this when we get to the parable itself, but the, the alternative is... This will be interesting, 'cause I'm not sure that we... I don't know where you are on this, but, um, the alternative is that there's someone out there who shows us mercy. [00:51:00] Right. There's someone out there who takes care of our need despite our total inability to do so. Jesse Schwamb: That's right.  Tony Arsenal: That's the alternative to the covenant of works, is the covenant of grace. I m- maybe I'm, like, hinting at it too much, so I'll just say it. Like, Jesus is the Good Samaritan, right? Like, there's something for us to learn about our own justification here and our own- Right ... like, um, our own need to be merciful, to treat people as our neighbors. But just like we talked about when we talked about, like, what does the least of these mean, this parable, uh, I'm totally, like, burying the lede for next, next week, but that's fine. This parable is not primarily about us figuring out how to do mercy ministry. Right. Like, that's important. It's probably an outcome of this. It's probably something for us to think about. But really, this is actually Christ saying, like, "Hold on a second here, dude." Like, "Let's just think about this." Do you need someone who is going to tell you to pick yourself up off your bootstraps and cross to the other side of the street and leave you to [00:52:00] your own devices? Or do you need someone who's gonna throw you on their donkey, who's gonna bind up your wounds, who's gonna pay the innkeeper, and is gonna pledge to play- pay everything that is owed for your salvation? Right? That's not too on the nose here, I think. Right. And, and I really look forward to, like, unpacking that, although maybe we don't need to now, but I think, like, this parable is so much more about how salvation works than it is about, like, what it means to have a good neighbor and to be a good neighbor. I think we get bogged down in that, and I just am really excited to talk more about, like, what I think this parable actually gets at.  Jesse Schwamb: I agree, and it's happening in the contex

In this episode, Michael Meade talks about the second adventure in life and the challenges of following the path of the soul in the modern world.  Touching on themes of gratitude, joy and the genius of the soul, and weaving together poetry and psychology, Meade suggests that we have little choice in the end; either we follow the dream that calls us to a greater life and become bigger and enter life more fully, or else we accept a diminished life and resign ourselves to a smaller way of being.     Thank you for listening to and supporting Living Myth. You can further support this podcast by becoming a member of Living Myth Premium. Members receive bonus episodes each month, access to the full archives of over 725 episodes and a 30% discount on all events, courses and book and audio titles.   Learn more and join this community of listeners at patreon.com/livingmyth     Along with these free weekly podcasts, you can now read free weekly essays and long form posts by Michael Meade on Substack. Learn more and subscribe at michaeljmeade.substack.com     If you enjoy this podcast, we appreciate you leaving a review wherever you listen and sharing it with your friends. On behalf of Michael Meade and the whole Mosaic staff, we wish you well and thank you for your support of our work.

It's time for another bonus edition of Geek Warning. This chat is a brief opener to our upcoming coverage of Made, North America's Custom Bicycle Show. Held this coming weekend (21-23rd of August), the Portland-based show has grown to be a key event on the calendar for bike lovers, tech nerds, makers, and the like. A show like this also consistently serves as a crystal ball into emerging segments and tech trends. One such trend is the emergence of custom frame builders offering pre-built options. In the USA, a number of local frame builders have reduced purchase barriers by offering set models and stock geometry options. The likes of No.22, Moots, and Stinner are all examples of this. Meanwhile, one of the most prestigious names in the titanium space has now joined the list - Mosaic. For this chat, Dave Rome is joined by Mosaic's founder Aaron Barcheck, along with chief vibe officer (and founder) of Made, Billy Sinkford. A heads up that the timing of publishing this episode coincides with Mosaic's announcement of a 32er gravel bike and its accompanying launch of its own carbon component brand – Zero. The news of this only broke after we recorded this episode and so these products aren't discussed within. We may do a dedicated chat covering those interesting products in the future. 

Beer is soaked into the fabric of American history. There are important and timeless brands that have become a part of communities and can tell the story of a place and a people.  The importance of Lone Star extends well beyond Texas and author Jeremy Banas captures the people, recipes, and essence of this iconic brand in this well-researched book. He shares the story of this iconic brewery in his new book and joins the podcast to talk about the brand history. Visit AllAboutBeer.com for more podcasts, to read original articles, and to get info on upcoming events.Click here to support independent journalism covering the beer industry.This Episode is Sponsored by:John I. HaasWhen every pound of hops matters, brewers need products that work harder in the brewhouse. LupoMAX® was engineered to deliver concentrated lupulin, intense aroma expression, and reduced process loss, helping breweries improve yields while maintaining true-to-type hop character. Available in standout varieties like Citra®, Mosaic®, Krush®, and more, LupoMAX gives brewers a smarter path to bold flavor and operational efficiency. Talk with your Haas Sales Representative or visit lupohops.com for details.Berkeley YeastOur Tropics yeast is based on a London Ale strain, but we added a new gene to its genome that codes for a unique thiol-releasing enzyme. The enzyme converts the precursors in barley to free thiols that smell and taste like passionfruit and grapefruit. It's super clean. No off-flavors like burnt rubber or other sulfurous notes. Just tropical aromatics. You don't have to do anything unusual either, like mash hopping. Just pitch dry Tropics and supercharge your hazy IPA.All About BeerAt All About Beer, we're honored to share the stories that define the beer community, and we couldn't do it without the generous support of our underwriting sponsors. Their commitment helps sustain independent beer journalism, allowing us to highlight the people, places, and passion behind every pint. Their partnership ensures these stories continue to inspire, connect, and celebrate the craft we all love. Join our underwriters today and help make an impact on independent journalism covering the beer industry.Host: John HollGuest: Jeremy BanasSponsors: Berkeley Yeast, John I. Haas, All About BeerTags: Texas, Country Music, Lager, HistoryPhoto: by John Holl

"When the world seems to lose all sense and meaning, it is usually 'mythic sense' that is missing," says Michael Meade in talking about the vital language of myth. Without a sense of mythic imagination, the world can seem more random and be more overwhelming. Myth is not about the facts of the matter, but about what matters most to us. He suggests that myth is the inside story of the world we live in, and we are each and all mythic by nature.     Hearing a story awakens the mythic story living in each of us and places us in a "mythic condition" that reconnects us to the core imagination and living story at the center of our soul. Meade shows that being touched by myth carries us to the center where the world is always ending and always beginning again.     Thank you for listening to and supporting Living Myth. You can further support this podcast by becoming a member of Living Myth Premium. Members receive bonus episodes each month, access to the full archives of over 720 episodes and a 30% discount on all events, courses and book and audio titles.   Learn more and join this community of listeners at patreon.com/livingmyth     Along with these free weekly podcasts, you can now read free weekly essays and long form posts by Michael Meade on Substack. Learn more and subscribe at michaeljmeade.substack.com     If you enjoy this podcast, we appreciate you leaving a review wherever you listen and sharing it with your friends. On behalf of Michael Meade and the whole Mosaic staff, we wish you well and thank you for your support of our work.