Podcasts about Num

Lev 27:14- Num 1:54, Mark 11:1-26, Ps 46:1-11, Pr 10:23

Lev 27:14- Num 1:54, Mark 11:1-26, Ps 46:1-11, Pr 10:23

Partie 2/2 : Audrey Tang, ancienne ministre du numérique de Taiwan : Technologie, intelligence collective et résilience politique. Comment Taiwan a réussi à réformer sa démocratie ?Audrey Tang est ancienne ministre du Numérique de Taïwan, aujourd'hui cyber-ambassadrice. Hacker autodidacte, penseuse taoïste, elle s'est trouvée au cœur d'une expérience démocratique singulière, dans un pays sous pression géopolitique constante.Pourquoi nos démocraties semblent-elles aujourd'hui si fragiles, alors que nous n'avons jamais disposé d'autant d'informations et d'outils de communication ?Défiance, polarisation, sentiment d'impuissance collective.Au-delà des partis et des dirigeants, c'est peut-être notre manière de produire du sens et de décider ensemble qui vacille, dans un écosystème dominé par les plateformes privées et désormais par l'intelligence artificielle.À Taïwan, un autre chemin a été exploré : considérer la démocratie comme un système vivant, capable d'apprendre, d'écouter et d'évoluer, même sous la pression de la désinformation et des cyberattaques.Dans cet épisode, nous parlons de technologie, d'émotions, d'intelligence collective et de confiance.Et de ce que pourrait devenir la démocratie si nous repensions en profondeur la manière dont nous nous relions les uns aux autres.

Partie 1/2 : Audrey Tang, ancienne ministre du numérique de Taiwan : Technologie, intelligence collective et résilience politique. Comment Taiwan a réussi à réformer sa démocratie ?Audrey Tang est ancienne ministre du Numérique de Taïwan, aujourd'hui cyber-ambassadrice. Hacker autodidacte, penseuse taoïste, elle s'est trouvée au cœur d'une expérience démocratique singulière, dans un pays sous pression géopolitique constante.Pourquoi nos démocraties semblent-elles aujourd'hui si fragiles, alors que nous n'avons jamais disposé d'autant d'informations et d'outils de communication ?Défiance, polarisation, sentiment d'impuissance collective.Au-delà des partis et des dirigeants, c'est peut-être notre manière de produire du sens et de décider ensemble qui vacille, dans un écosystème dominé par les plateformes privées et désormais par l'intelligence artificielle.À Taïwan, un autre chemin a été exploré : considérer la démocratie comme un système vivant, capable d'apprendre, d'écouter et d'évoluer, même sous la pression de la désinformation et des cyberattaques.Dans cet épisode, nous parlons de technologie, d'émotions, d'intelligence collective et de confiance.Et de ce que pourrait devenir la démocratie si nous repensions en profondeur la manière dont nous nous relions les uns aux autres.

Num momento em que o tênis brasileiro está vivendo muito mais de resultados de seus duplistas, o canhoto Igor Marcondes tenta recuperar o tempo perdido, mostra progressos e se dá o direito de sonhar com o qualificatório de seu primeiro Slam.Número 310 do ranking no momento, ele é o segundo brasileiro que mais somou pontos em 2026, com 76, pouco atrás dos 97 de Gustavo Heide. "Estou no caminho certo", afirma ele em bate papo com o jornalista Felipe Priante no Rio Open.Aos 28 anos, Marcondes relembra sua trajetória desde a volta da suspensão, momento que começou do zero, tendo de jogar pré-quali de torneios de US$ 15 mil. "Nunca pensei em abandonar", afirma ele, apesar dos três anos parados.

Quand des millions de documents se retrouvent au cœur d'un bras de fer entre la RDC, la Belgique et une société américaine. À Tervuren, à quelques kilomètres de Bruxelles, une partie des archives géologiques de la RDC dort dans le sous-sol de l'AfricaMuseum. Kinshasa réclame la numérisation de ces documents, un processus que l'État belge a démarré au début du mois. Mais une société minière américaine souhaite réaliser elle-même ce travail, ce que refuse la Belgique.  C'est un voyage dans le temps qui commence d'abord sous terre. Une fois un dédale d'escaliers et de couloirs traversé, il faut franchir une porte, protégée par un code, pour accéder aux archives de l'AfricaMuseum, ancien Musée royal de l'Afrique centrale. Là, un demi-kilomètre de documents, de dossiers et de photos sont méticuleusement rangés dans de grandes armoires en fer gris. « Cinq cents mètres, ça représente entre trois et quatre millions de documents », glisse François Kervyn, géologue et chef du département des Sciences de la Terre du musée. À Tervuren, à plus de 6 000 km de Kinshasa, ces armoires renferment certaines des archives géologiques de la République démocratique du Congo. « Ces documents sont arrivés chez nous suite à la cessation d'activité de compagnies minières, explique François Kervyn. Ce sont aussi des travaux de géologues partis à la retraite et souhaitant laisser leur patrimoine intellectuel à notre institution. Il y a aussi des travaux de recherche réalisés par des géologues du musée après la période coloniale et d'autres réalisés par des chercheurs congolais ou africains. » Des cartes dessinées à la main, des rapports tapés à la machine à écrire et des milliers de photos qui détaillent soigneusement le contenu du sous-sol congolais. 2 millions d'euros d'investissement Une véritable mine d'or qui intéresse les autorités congolaises. Jusqu'à présent, ces archives étaient disponibles sur commande, « sollicitées de manière épisodique par des chercheurs qui souhaitent travailler sur des zones précises », raconte François Kervyn. « Nous avons ressenti les limites de cette approche, se souvient Bart Ouvry, le directeur de l'AfricaMuseum. On s'est rendu compte que la digitalisation est la manière la plus efficace de partager ces archives, afin que n'importe quel chercheur, où qu'il soit, puisse y avoir accès. » Le service géologique de la RDC a d'ailleurs demandé la numérisation de ces archives, mais compte tenu de leur volume, à l'époque, il était impossible pour le musée de s'exécuter immédiatement. « Nous n'avions pas assez de personnel », explique François Kervyn. Tout a changé lorsque l'AfricaMuseum a obtenu des financements de l'Union européenne : au début du mois de février, quatre géologues ont été recrutés et vont être rejoints le 1er mars par quatre archivistes et un informaticien. Un investissement d'environ deux millions d'euros pour mener à bien, en trois ans, la numérisation des archives, en se concentrant sur des zones prioritaires, définies par les autorités congolaises. Une société américaine veut aller plus vite D'ici 2029, le musée devrait avoir mis sur pied une base de données, après l'inventaire et la numérisation de ces centaines de milliers de documents. Un délai trop long, au goût de certains acteurs. Ainsi, en juillet dernier, le directeur général de la société américaine KoBold Metals en RDC, Benjamin Katabuka, a signé un accord avec Kizito Pakabomba, le ministre congolais des Mines, pour « lancer un programme d'exploration minière à grande échelle » en RDC. Parmi les clauses de cet accord de principe, la société, soutenue entre autres par Bill Gates, s'engage à déployer « une équipe aux archives géologiques de la RDC conservées au Musée royal de l'Afrique centrale pour commencer la numérisation des documents avant le 31 juillet 2025 ». Pour Bart Ouvry, le directeur du musée, il est impensable qu'une société étrangère pénètre dans les archives. « Nous sommes une institution publique qui travaille dans un objectif scientifique. Nous reconnaissons l'intérêt économique pour le Congo et notre but, c'est de transférer des données aux autorités congolaises et pas au bénéfice d'une seule société, quelle que soit sa nationalité. » L'AfricaMuseum est d'ailleurs soutenu dans sa démarche par le gouvernement belge. Citée par nos confrères de la RTBF, Vanessa Matz, la ministre en charge du Numérique et de la Politique scientifique, affirme que « la Belgique ne peut accorder un accès privilégié et exclusif à une société privée étrangère avec laquelle elle n'a aucun lien contractuel […]. La mise à disposition des archives doit s'effectuer selon les règles belges et européennes applicables, dans un cadre scientifique, non exclusif et non privatif. »

A falta de poder de compra e as alterações à lei do trabalho. Num momento em que viver está mais caro, o que significam estas alterações para quem trabalha?

Sermon February 22 - Mark 6:1-6 (Num 14:1-10, Mark 5:21-34) by Sunnybrook Christian Church

Face aux défis de la transition énergétique et de la transformation numérique, UniLaSalle Amiens forme des ingénieurs capables d'innover et d'apporter des solutions concrètes.Le campus propose deux formations complémentaires :- Le Bachelor Ingénierie du Numérique, qui prépare en trois ans aux métiers de la cybersécurité, du développement informatique et de l'intelligence artificielle.- Le Diplôme d'Ingénieur en Énergie et Développement Durable, accrédité par la CTI, qui forme des experts en gestion des ressources énergétiques, en énergies renouvelables et en optimisation des systèmes énergétiques. ✅ DANS CET ÉPISODE NOUS ABORDONS :Ce qui distingue UniLaSalle Amiens des autres écoles d'ingénieursLes formations en énergie et numérique, et leurs débouchésL'approche pédagogique basée sur la pratique, les stages et l'innovationLa vie sur le campus

Numérique, digital, informatique… ces mots sont partout quand on parle d'orientation post-bac, mais ils recouvrent des réalités très différentes dans l'enseignement supérieur. Bien comprendre ces nuances permet d'éviter les confusions et d'orienter plus sereinement son enfant vers des études adaptées à son profil et à ses envies.✅ Dans cet article, nous vous expliquons :Ce que recouvrent réellement les études en informatique et leurs exigences scientifiquesEn quoi le numérique correspond à une approche plus large et transversalePourquoi le digital est davantage tourné vers les usages, la communication et le marketingComment distinguer ces trois notions pour mieux choisir une formation post-bacℹ️ SUIVEZ L'ACTUALITÉ DE L'ORIENTATION Inscrivez-vous à l'Hebdo de l'orientation : https://azimut-orientation.com/abonnez-vous-a-la-newsletter/ ( vous recevrez un cadeau de bienvenue)

A atriz Sofia Alves é a convidada de Daniel Oliveira no Alta Definição. Aos 52 anos, revisita momentos marcantes da vida e da carreira, entre provações duras e uma fé que considera inabalável. Sofia recorda o susto de ter enfrentado um tumor, a urgência da cirurgia e o longo período de incerteza, bem como o impacto emocional que isso teve na família. Revela também o episódio traumático da zona que quase lhe tirou a visão e a complexa recuperação que obrigou a equipa da novela a recorrer a efeitos especiais para a manter em cena. “Tenho plena noção do que é a vida. Num momento estamos, no outro… deixamos de estar”, confessa. Na conversa, fala ainda da menopausa precoce, da perda de amigos próximos e da forma como o silêncio, a natureza e a oração lhe servem de refúgio. Partilha a relação profunda com o marido, Celso, a alegria que encontra no neto e a ligação especial a Margarida, a jovem atriz com trissomia 21 com quem contracena e a quem chama “filha do coração”. “Sou muito grata. A vida ensinou-me a não desistir”, afirma. Ouça o Alta Definição, em podcast, emitido na SIC em 21 de fevereiro 2026.* A sinopse deste episódio foi criada com o apoio de IA. Saiba mais sobre a aplicação de Inteligência Artificial nas Redações da Impresa See omnystudio.com/listener for privacy information.

Em tempos que talvez nem possam ser outra coisa senão uma pura efabulação, um desvio, uma desordem dessas para as quais nos viramos quando os sonhos se põem a lutar contra o mundo, chegávamos a um desses textos onde parecia que o intuito, todo o esforço em que alguém se empenhou, passava por “escrever páginas e páginas, enchê-las de pedras, de erva, de floresta, de céus, de movimentos das pessoas na rua, de vozes, de casas, do passado, do hoje, de quadros, de estátuas, de rios e de ondas e de copos e de frascos e de gesso branco no meu ateliê e de nuvens, criança deitada na liberdade…” (Alberto Giacometti). Seria um modo de um tipo vestir o mundo como uma segunda pele, resvalar consistentemente entre as coisas, ser de tal modo substantivo que deixava de se considerar um indivíduo. A solidão estava dispersa, absorta. Mas agora que os poetas também se consideram personagens essenciais da beleza publicitária, talvez até mais no momento em que se julgam separados da restante massa de gente, apenas vinculados a uma suposta autonomia das formas artísticas, regulando-se por outras leis num mundo que se encontra em todos os seus aspectos prostituído, é bom lembrar aquilo que notou Barthes, vincando como toda a publicidade dos produtos de beleza se baseia numa espécie de representação épica da intimidade. Num tempo em que os indivíduos se vêem transformados em seres abstractos, o modo como cada um enfatiza a sua realidade íntima, engrandecendo-a para costurar a mitologia patética de si mesmo, é assim que o discurso consegue alcançar a superfície, andar a par dessa superfície viva que é a pele, onde se organizam as miragens galopantes deste tempo, um discurso inteiramente absorvido pelas aparências, por fazer funcionar essa ordem de representações. Seres que são coisas, mas sem qualquer substância. Talvez por isso, naquele breve romance com esse título, Perec diz-nos que o inimigo passou a ser invisível… “Ou melhor, estava neles, tinha-os apodrecido, gangrenado, destruído. Eram os tansos da história. Pequenos seres dóceis, reflexos fiéis de um mundo que escarnecia deles. Estavam enterrados até ao pescoço num bolo de que nunca teriam mais do que migalhas.” Não damos já com esse orgulho dos monstros, que caíam nas zonas mais inesperadas “para revelar a entristecidos burgueses que a sua vida de todos os dias tem de raspão assassinos sedutores, ardilosamente guindados até ao seu sono, que eles atravessam por uma qualquer escada de serviço que não rangeu, armada em cúmplice” (Genet), e isto de modo a fazer explodir de aurora as sugestões dos seus crimes, como segredos entre os quais a língua se recompõe e parece respirar de novo, fazendo-se entender por gestos de tal modo vivos, e encarniçados, que parecem a um tempo absurdamente espontâneos e longamente premeditados. A partir de um certo momento o mal é a única forma de clareza que nos resta, e tem do seu lado toda a razão, toda essa razão que foi votada a uma existência clandestina por aqueles que quiseram livrar-se das suas próprias consciências. Bataille diz-nos que o interesse da obra de Genet não se deve à sua força poética, mas ao ensinamento que resulta das suas fraquezas. “Existe nos escritos de Genet qualquer coisa de frágil, de frio, de friável, que não detém necessariamente a admiração, mas que suspende a harmonia. A harmonia, o próprio Genet a recusaria, se por um erro indefensável lha quiséssemos aplicar. Esta comunicação que se esquiva, quando o jogo literário faz dela a exigência, pode deixar uma sensação de fingimento, e pouco importa se o sentimento de uma falta nos reenvia à consciência da fulguração que é a comunicação autêntica. Na depressão, resultante destas trocas insuficientes, em que se mantém uma divisória embaciada que nos separa, leitores, daquele autor, tenho a seguinte certeza: a humanidade não é feita de seres isolados, mas de uma comunicação entre eles; jamais nos damos, nem que seja a nós próprios, senão numa rede de comunicação com os outros: estamos mergulhados na comunicação, encontramo-nos reduzidos a essa comunicação incessante da qual, mesmo no fundo da solidão sentimos a ausência, enquanto sugestão de múltiplas possibilidades, como a espera de um momento em que ela se resolve num grito que outros ouvem. Porque a existência humana apenas é em nós, nesses pontos em que periodicamente se estabelece, linguagem gritada, espasmo cruel, riso louco, onde a harmonia nasce de uma consciência enfim partilhada da impenetrabilidade de nós mesmos e do mundo.” E se algum dos ditos ‘poetas' nos segue, convinha que fixasse pelo menos isto, para nunca o esquecer: “jamais nos damos, nem que seja a nós próprios, senão numa rede de comunicação com os outros…, jamais nos damos, nem que seja a nós próprios, senão numa rede de comunicação com os outros”. Mas, hoje, tudo parece invertido, como se submetido a uma radiância de astros de luto, de tal modo que mesmo o desejo e o prazer estão novamente inscritos no quadro das formas de profanação e degradação íntima, por todo o lado vemos essa pressão de uma moral que se impõe em todos os aspectos da vida e leva a que as relações sexuais sejam “tematizadas como práticas altamente problemáticas, traumatizantes, das quais se arrisca sempre, ao aventurar-se nelas, sair-se ferido e, portanto, em relação às quais seria preciso estabelecer os processos necessários para poder obter uma reparação” (Geoffroy de Lagasnerie). Neste episódio entrelaçámos uma série de fios das conversas que vimos mantendo, e contámos com os impulsos e as sugestões de Maria Leonor Figueiredo, que além de ter desenvolvido estudos no campo literário e artístico, mantém desde há muito um compromisso com as lutas políticas deste tempo, e assinou na rede anticapitalista um conjunto de intervenções importantes sobre tantos destes temas. Em “a nova (des)ordem sexual: consentimento, trauma e identidade”, refere que, se falar mais sobre trauma trouxe conquistas inegáveis, e deu legitimidade a experiências antes silenciadas, criando novas formas de reconhecimento, por outro lado, também trouxe uma armadilha, que se prende com a transformação do trauma em identidade política. “A centralidade do trauma é também sintoma de uma época que transformou o sofrimento em capital simbólico e, portanto, em poder. Neste contexto, o espaço político tende a organizar-se em torno da competição por reconhecimento individual. O trauma deixa de ser uma experiência que exige transformação colectiva e passa a ser um selo de autenticidade.” Neste momento parece decisivo assinalar que, num esforço para compreender a metamorfose contemporânea das questões sexuais, não podemos perder de vista como, até há algumas décadas, esteve em campo uma forma de pensar a sexualidade como força de desestabilização, como energia capaz de corroer instituições, códigos e hierarquias. Em Barthes, o amor aparecia como um discurso marginal, uma fala que não encontrava lugar na linguagem dominante, e em Foucault, a sexualidade era inseparável das redes de poder que a produzem, classificam e administram, mas, depois da orgia, Baudrillard foi dos primeiros a dar-se conta de que o desejo começava já a dissolver-se numa cada vez mais acelerada e indiferente circulação de signos. O recuo actual não consiste, como tantas vezes se repete, num simples retorno à moral conservadora clássica, a um reconvir do puritanismo. O que se verifica é algo mais subtil: uma transformação da própria lógica da libertação sexual em dispositivo de controlo. A partir dos anos 60 e 70, a esquerda ocidental assumiu a descriminalização, a despatologização, a ampliação dos direitos sexuais como parte integrante do seu horizonte emancipatório. O combate contra a repressão jurídica e médica — contra a polícia dos corpos, contra o tribunal das perversões — era inseparável de uma crítica mais ampla ao capitalismo disciplinar. Mas, como mostrou Foucault, a sexualidade nunca foi apenas aquilo que o poder reprime, mas passava também por aquilo que o poder produz, organiza, incentiva a confessar. O paradoxo instala-se quando a energia crítica que denunciava a vigilância se converte ela própria em instância vigilante. A esquerda, que outrora suspeitava das categorias fixas e das identidades rígidas, passou a investir numa taxonomia minuciosa das posições subjectivas, numa ontologia de micro-identidades que exigem reconhecimento permanente. O gesto que visava libertar o desejo de normas opressivas transformou-se, assim, num gesto de reinscrição normativa: o comportamento desviante deixa de ser perseguido em nome da moral religiosa ou familiar, mas passa a sê-lo em nome de uma moral da protecção, da segurança, do dano potencial. A linguagem do pecado vê-se substituída pela linguagem do trauma e a figura do pecador pela do agressor, enquanto a denúncia pública, a exclusão simbólica, a penalização social, passam a engendrar uma nova forma de recriminação e regulação punitiva. Não se trata de negar a existência real de abusos ou violências, mas de observar como o campo sexual, que fora pensado como laboratório de liberdade, se converteu em campo privilegiado de policiamento discursivo. E se a suspeita generalizada se instala como norma, a ambiguidade, que foi sempre constitutiva do desejo e da busca pelo prazer, bem como o jogo de sedução, que sempre comportou risco e assimetria, são submetidos a protocolos quase administrativos. Neste ponto, Baudrillard ajuda-nos a compreender esta mutação, notando como a sexualidade contemporânea não tem sido tanto reprimida como hiperexposta, saturada de imagens, convertida em espectáculo permanente. A pornografia deixa de ser marginal e infiltra-se na publicidade, na moda, na política. O erotismo, que supõe distância, espera, segredo, é absorvido pela transparência obscena de uma visibilidade total. Ora, quanto mais visível se torna o sexo, mais rarefeito se torna o desejo. A proliferação de signos sexuais não intensifica a experiência, mas, pelo contrário, neutraliza-a. A esquerda, que deveria ter articulado uma crítica a esta mercantilização integral, preferiu muitas vezes alinhar com uma ética da exposição e da denúncia que coincide, paradoxalmente, com a lógica capitalista da transparência e da gestão de riscos. Se tudo deve ser explicitado, nomeado, regulado, é porque tudo deve ser integrado num sistema de cálculo. A sexualidade, que outrora escapava à contabilidade, passa a ser quantificada em consentimentos, protocolos, declarações prévias. E se ainda quisermos falar de amor, se nos atrevermos a isso, podemos virar-nos para Erich Fromm, que nos desafiou a pensar o amor como arte, sublinhando como este sentimento, guindado a uma razão idealizadora, implica desde logo sair do narcisismo, reconhecer a alteridade irredutível do outro. Ora, o que se observa hoje é uma derrota dessa dimensão exigente: sacrificado à lógica do consumo, o amor vende seja o que for, adapta-se, estende-se como justificação para que sejam reinvindicados todos os caprichos e apetites. O amor que foi sempre difícil, hoje conta com a conveniência e o infinito desdobramento das aplicações de encontros, algoritmos de compatibilidade, mercados de afinidades, beneficiando dos modelos preditivos para nos proteger dos nossos erros e fornecer uma escolha optimizada. E, com isto, o outro surge já como mero elemento de validação, como aquele ser-espelhar que deve confirmar, consolidar a narrativa que temos sobre nós próprios. A ideia de ser transformado pelo outro, de ser compelido a um radical desvio face a si mesmo, e ao contexto, esse perigo ou vertigem já nem se colocam. Nos seus fragmentos sobre o discurso amoroso, Barthes mostrava como o amante fala numa língua minoritária, desajustada, vulnerável. Hoje, essa vulnerabilidade é frequentemente lida como fraqueza, dependência, falha de autonomia. A cultura contemporânea exalta a auto-suficiência, a gestão emocional, o empoderamento individual. O amor, que implica risco de perda e exposição ao sofrimento, torna-se ameaça à integridade narcísica, sendo de preferir a circulação incessante de experiências breves, intercambiáveis, as dinâmicas poliamorosas, onde a substituição rápida protege contra o investimento profundo. Com tudo isto, o puritanismo contemporâneo não se funda já na proibição do prazer, mas na sua gestão e programação até dissolver o desejo pelo outro e focalizar cada vez mais na relação que o indivíduo mantém consigo mesmo, na sua capacidade de satisfazer as suas projecções e de se auto-validar. A sexualidade já não pode, assim, representar qualquer efeito transgressivo, uma vez que passou a estar pautada pela proliferação jurídica. Assim, os aparelhos de vigilância conseguem delimitar o aceitável, estigmatizar o excesso, sancionar o desvio. Ao reivindicar protecção absoluta, segurança total, reconhecimento permanente, temos vindo a permitir o reforço de uma ordem normativa infinitamente minudente, em que cada relação é enquadrada de antemão reconhecendo um potencial litígio, tomando-se cada gesto como susceptível de ser entendido como uma agressão, e devendo estar submetido ao escrutínio moral público. Aos poucos, o desejo retrai-se ou converte-se em cálculo, preferindo-se cada vez mais o semelhante, o compatível, o previsível. O outro é convocado para legitimar uma imagem de si que já está pronta. Entre o puritanismo progressista e o hedonismo administrado, o amor torna-se ele mesmo a fachada para uma indústria de produtos culturais e experiências programadas. E a esquerda, ao abandonar a crítica radical das formas de poder que atravessam o desejo, assiste e promove esta lógica de controlo que domina no mesmo sentido todo o espectro político.

Para que serve, afinal, a Constituição de um país? O politólogo Pedro Magalhães e a humorista Luana do Bem mergulham na lei fundamental dos Estados e conversam sobre a diversidade de práticas constitucionais, de Portugal à Índia.A Constituição portuguesa celebra 50 anos. Mas sabia que, antes da democracia, o país já tinha conhecido cinco textos constitucionais? Neste episódio, exploram-se as regras e os direitos que encontramos habitualmente numa Constituição, bem como os seus propósitos e limites.Longe de ser um mero exercício técnico, a Constituição reflete um consenso sobre o modo de organização e os valores de uma sociedade. É por isso que na Assembleia Constituinte de 1975 encontramos deputados que são juristas, mas também operários e poetas.Num momento em que se volta a falar em revisão constitucional, mais de 20 anos depois da última, Pedro Magalhães e Luana do Bem refletem sobre as vantagens e desvantagens de ter uma lei fundamental permeável à mudança.Pelo caminho, ficamos a saber quais são os poderes do Tribunal Constitucional, como são escolhidos os seus juízes e as várias razões pelas quais uma lei pode ser inconstitucional.Porque a Constituição é o que dita as regras do jogo democrático, e não um mero texto formal, este é um episódio [IN]Pertinente que não pode perder.LINKS E REFERÊNCIAS ÚTEIS:Constituição da República PortuguesaElkins, Z., Ginsburg, T., & Melton, J. «The endurance of national constitutions» (Cambridge University, 2009)Tavares, J. A., Maduro, M.P., Garoupa, N. e Magalhães, P. S. (orgs.) «A Constituição Revista» (FFMS)Podcast «Constituições: o último reduto das democracias?» (Programa «Da capa à contracapa», FFMS)BIOSPedro MagalhãesInvestigador do Instituto de Ciências Sociais da Universidade de Lisboa. Doutorado em Ciência Política pela Ohio State University, estuda e tem publicado livros e artigos sobre temas como a opinião pública e eleições, entre outros. Luana do BemHumorista, já lançou o seu primeiro solo de Stand-Up no Youtube: «Crente». Autora do podcast "Contraluz", Luana do Bem faz também parte do painel do programa «Irritações».

Le secrétaire général de l'ONU, Antonio GUTERRES, a tiré aujourd'hui un signal d'alarme concernant l'IA, lors du sommet mondial sur l'Intelligence artificielle organisé en Inde cette année. Dans un contexte où de plus en plus de voix s'élèvent pour exprimer une même inquiétude : la peur de perdre le contrôle de l'intelligence artificielle ; la peur de voir l'humanité se faire dépasser par une “super intelligence” qui serait, pour citer Dario AMODEI, l'une des principales figures de l'IA, l'équivalent cognitif de « 50 millions de personnes, toutes beaucoup plus compétentes que n'importe quel prix Nobel, homme d'Etat ou technologue »… La créature est-elle en train d'échapper à ses maîtres ? Nous allons donc en débattre ce jeudi 19 février avec nos invités : - Guillaume GRALLET, Rédacteur en chef tech et sciences au Point, auteur du livre Pionniers. Voyage aux frontières de l'intelligence artificielle (éd. Grasset, 05.11.2025)- Anne ALOMBERT, Philosophe et ancienne membre du Conseil National du Numérique, Maîtresse de conférences en philosophie contemporaine à l'Université Paris 8, autrice du livre De la bêtise artificielle (Allia, septembre 2025)- Alain DAMASIO, Ecrivain, auteur de La vallée du silicium (Folio Poche, 08.01.2026)- Ophélie COELHO, Chercheuse à l'IRIS, spécialiste de la géopolitique du numérique, autrice de ce livre : Géopolitique du numérique : L'impérialisme à pas de géant (Les Éditions de l'Atelier, 2023; édition augmentée parue en 2025)- Gilles BABINET, Entrepreneur, coprésident du conseil national du numérique, Président de Café IA

Duas semanas e meia depois do início do comboio de tempestades, o primeiro-ministro voltou ao Parlamento ainda com a pasta de ministro da Administração Interna e com uma cadeira vazia na bancada onde se senta o executivo. Num debate monotemático em que foi amplamente criticado e se defendeu como pôde, Luís Montenegro antecipou que o sucessor de Maria Lúcia Amaral será proposto ao Presidente da República na próxima semana, restabelecendo “completamente” a composição do Governo. E apelou a que todos concorram para que o PTRR seja eficaz.See omnystudio.com/listener for privacy information.

TORTA NAPOLITANA DE LIQUIDIFICADORCulinária Falada Com Naluzica®"O sabor que a gente ouve"Ingredientes da massa:1 xícara de óleo3 xícaras de leite2 ovos2 colheres de sopa rasas de amido de miho1 e 1/2 xícara dde farinha de trigo2 colheres de sopa de fermento em póIngredientes para o recheio:300 gramas de presunto cozido cortado em tiras300 gramas de mussarela ralada3 tomates sem pele e sem sementes picadinhos, temperados com orégano, sal e azeite à gosto.Modo de PreparoDa massa:Num liquidificador, bata o óleo, a farinha, o amido, leite e demais ingredientes da massa.Reserve. Ela ficará líquida mesmo.Para a montagem:Numa forma redonda de (20cmX4cm de altura), forrada com papel manteiga, untada e enfarinhada, despeja metade da massa.Em seguida, coloque 300 gramas de presunto cozido cortado em tiras e os tomates, picados sem pele e sementes, temeprados com sal e orégano. Regue azeite por cima, acrescente a mussarela ralada por cima.Cubra com a outra metade da massa.Leve ao forno a 180°, por cerca de 40 minutos.Desfrute!Me encontre como

Num bar de música ao vivo, um músico vem para mais uma noite a atuar e a entreter o público. É o ponto de partida da história que serve de linha condutora a "Existencisensual", o novo álbum de Mike El Nite.

Dans cet épisode, nous parlons de dépression, de burn-out émotionnel, d'anxiété, de troubles alimentaires et de pensées suicidaires. Florian partage son expérience, notamment autour de la vulnérabilité masculine et du silence qui entoure la santé mentale.Entre pression sociale, injonction à la réussite, positivité toxique et difficulté à ralentir, nous questionnons le tabou des maladies mentales et la peur du diagnostic. Comment reconnaître un épisode dépressif ? Où commence le mal-être ? Pourquoi est-il si difficile d'en parler ?Un échange sincère pour lever le silence, parler de prévention, et rappeler que demander de l'aide n'est pas une faiblesse.Merci à Olympe Rêve pour le partenariat de cet épisode. Olympe Rêve est une boutique en ligne de papeterie féministe et d'objets engagés, créée par Sabrina Erin Gin. Une marque qui mêle engagement et amusement. Une marque que j'affectionne particulièrement .⁠https://olympereve.com⁠Numéro d'urgence : 15 – SAMU18 – Pompiers112 – Numéro d'urgence européen3114 – Numéro national prévention suicide (gratuit, confidentiel, 24h/24)SOS Amitié : 09 72 39 40 50 (écoute bienveillante 24h/24) Professionnel.les de la santé :Allié·es – Réseau de thérapeutes féministes (France)Annuaire de thérapeutes engagé·es autour de valeurs féministes et inclusives.https://therapeutesfeministes.org/annuaire/DoctoQueer (France)Plateforme communautaire pour trouver des professionnel·le·s de santé et du social bienveillant·es envers les personnes LGBTQIA+.https://doctoqueer.fr/professionnelesMa psy est lesbienne (France)Réseau national de psychologues cliniciennes et psychothérapeutes proposant un espace thérapeutique sécurisant pour les personnes LGBTQIA+.https://www.mapsyestlesbienne.org/espace-patient-e-sPSYGAY·E·S (Paris)Association réseau de psy respectueux·ses de l'identité de genre et de l'orientation sexuellehttps://www.sante-mentale-lgbtqi.parissanssida.fr/vieillir-lgbtqi/etre-aidee?utmPSY « Situé·es » (Toulouse et environ)https://psysafeinclusifs.wixsite.com/psysafe/get-involvedPodcast - L'amour moi j'en ai pasEpisode 24 : Pleure en silenceEcriture et réalisation : Alyssia Derly - ⁠https://www.instagram.com/lamour_moi_jen_ai_pas/⁠ Musique : SANCE - ⁠https://www.youtube.com/@SanceMusique⁠Avec la participation de FlorianCagnotte Tipeee : ⁠https://fr.tipeee.com/lamour-moi-jen-ai-pas⁠Extrait littéraire :Pleure en silence - Kery JamesDivers Poèmes - Fernando PessoaExtrait musical :Sance - Waterfall / Ending Thing / JourneyREMERCIMENT TIPEEE :Léna, Ken, Lazare, Vincent, Marion, Vincent

A psicóloga cabo-verdiana, Édna Tavares, alerta que o racismo, a discriminação e a precariedade laboral são hoje os factores que mais pesam na saúde mental das pessoas migrantes em Portugal. Entre processos de legalização, invisibilidade e falta de acesso ao Serviço Nacional de Saúde (SNS), muitas vivem em stress contínuo, sem tempo nem condições para parar e cuidar de si. A psicóloga clínica cabo-verdiana Édna Tavares não tem dúvidas sobre o que hoje mais fragiliza a saúde mental das pessoas migrantes em Portugal: “o que pesa mais é a questão do racismo, a questão da discriminação”. No seu trabalho diário com migrantes e afrodescendentes, sublinha que estes factores se acumulam a um contexto de “visibilidade” desigual e a um silêncio persistente em torno do sofrimento psicológico. Para a especialista, a saúde mental continua a ser “um tabu relacionado às pessoas migrantes”, e muitas chegam já com “uma carga emocional muito forte que não é valorizado”. A experiência migratória, diz, não é apenas um processo administrativo ou laboral: é também uma vivência emocional que, muitas vezes, não encontra espaço para ser reconhecida nem tratada. Entre os elementos que mais pesam, Édna Tavares destaca ainda “a situação no contexto da legalização”, que se torna um foco constante de ansiedade. A incerteza documental, associada à falta de informação e à invisibilidade social, agrava a sensação de instabilidade e coloca muitas pessoas num estado permanente de alerta. Ao mesmo tempo, a precariedade laboral surge como uma ferida estrutural. A psicóloga refere “a questão da discriminação laboral” e o facto de “haver muitas pessoas também na precariedade do trabalho”, realidade que “acaba por afectar em grande parte a questão da saúde mental”. Para muitos, o emprego não é sinónimo de protecção, mas de exploração, sobretudo quando o estatuto documental fragiliza a capacidade de denúncia. Questionada sobre se é possível cuidar da saúde mental quando não há tempo para parar, a resposta é directa: “Não.” E explica porquê: “as pessoas não têm condições sociais que lhe permita parar” e, mesmo quando sentem que algo está errado, a sobrevivência diária impõe-se. No terreno, observa um dilema cruel: “entre escolher pôr a comida na mesa e tratar da saúde mental”. A psicóloga descreve esta relação de acompanhamento como “uma relação muito ingrata”, porque o desejo de ajudar confronta-se com uma hierarquia de urgências: “tem que pagar a renda”, “as pessoas têm que comer”, “tem os filhos para levar para escola”, “tem a questão da documentação”. Mesmo quem trabalha e desconta “muitas das vezes mesmo assim há empresas que exploram”. O impacto psicológico desse dia-adia, diz, é profundo. “Sim, tem um impacto grande”, confirma, explicando que o sofrimento se manifesta “no stress” e em episódios de ruptura visíveis no espaço público. Em casos extremos, o quadro degrada-se: “muitas das vezes aquilo que vimos é o suicídio”, e a dor deixa de ser apenas mental, tornando-se também física: “a descarga toda depois já vem para o físico”. Édna Tavares insiste num ponto que considera incontornável: “o racismo tem impacto clínico”. E vai mais longe: “o racismo mata”. A violência não é apenas explícita; existe também “racismo silencioso” e “racismo institucional”. E, apesar de ser crime, denuncia um paradoxo: “provar o racismo, como é que se prova o racismo?”. Para quem já está fragilizado, acrescenta, é uma exigência devastadora: “a pessoa já está num momento muito vulnerável de saúde mental, ainda tem que provar que é vítima do racismo”. Perante esta realidade, a resposta do sistema de saúde, segundo a psicóloga, está longe de ser suficiente. “Não”, afirma quando questionada sobre a preparação dos serviços. “Temos um déficit muito grande da saúde mental”, afirma, apontando também barreiras concretas: “muitas pessoas não estão inscritas”, “muitas pessoas não se conseguem inscrever” e, em casos ainda mais graves, quem “não tem um documento” e ficam sem acesso ao SNS. Mesmo onde existem associações e respostas comunitárias, o caminho não é simples. Há “muita desinformação”, “pouca literacia” e dificuldades práticas, como deslocações e falta de confiança. “Multiplica vulnerabilidade”, resume, explicando que a fragilidade social se transforma rapidamente em fragilidade psicológica e vice-versa. Quanto ao papel do Estado, Édna Tavares é contundente: “O estado não faz nada.” Para ela, o mínimo seria “mais meios”, mas também um reconhecimento claro do problema: “o estado tem que aceitar a discriminação, tem que aceitar que existe racismo, que o racismo cria desigualdades”. Defende ainda respostas de proximidade: “ter psicólogos, ter enfermeiros, ter pessoas capacitadas para reduzir ou minimizar o risco da exclusão”. No centro de tudo, permanece o silêncio. “Falar-se de saúde mental imigrante não existe. Não existe. Não existe mesmo”, lamenta. A psicóloga integra uma rede de profissionais afrodescendentes e migrantes, a Afropsis, e afirma que até os próprios profissionais sentem esta realidade: “sentimos isso na pele”. E denuncia preconceitos persistentes: “dizem sempre imigrantes não tem problemas de saúde mental”, “imigrantes não têm depressão”, “imigrantes não sentem”. Sem tempo, sem recursos e sem reconhecimento, muitos acabam por “silenciar” a dor. A psicóloga descreve estratégias de sobrevivência: trabalho incessante, tradições, “a música, com a dança”. Porque, como resume de forma brutalmente simples, “nós não temos tempo para chorar, não temos tempo para conviver, só temos tempo para trabalhar”. E, quando chega a noite, resta apenas o esgotamento: “quando chegamos a casa já é tarde”. Por fim, Édna Tavares aponta ainda um vazio estatístico que, para si, não é inocente. “Não há dados sobre real dimensão populacional de imigrantes em Portugal”, afirma. E acrescenta: “nem propriamente o estado não tem números de imigrantes de certeza absoluta”, o que considera “uma escolha também de não recensear a sua população”. Num país onde milhares vivem na clandestinidade e na invisibilidade, conclui, a ausência de números é também uma ausência de responsabilidade.

Na semana em que Vítor Pereira foi anunciado como o novo treinador do Nottingham Forest, recordamos a maior figura na história do clube. Num episódio do início de 2021 agora republicado, o João Tiago Figueiredo e o Rui Silva viajaram no tempo para falar da era de Brian Clough, pontuada com um título inglês e duas Taças dos Campeões Europeus.Sigam-nos também no canal Matraquilhos no whatsapp.

Num 13:16-14:10 As we continue our study in Joshua we pause to look at a younger Joshua in the book of Numbers and we consider this question - What does great faith look like?

Our Election in Christ (7)  (audio) David Eells – 2/15/26 I'm going to continue speaking today about election and talk about the children and the work of the Holy Spirit. It is the Spirit that giveth life; … (Joh.6:63). In the Book of Romans, we found out that before Jacob and Esau were even born, Jacob was called God's elect. (Rom.9:10) And not only so; but Rebecca also having conceived by one, even by our father Isaac— (11) for [the children] being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth, (12) it was said unto her, The elder shall serve the younger. (13) Even as it is written, Jacob I loved, but Esau I hated. Well, just as I'm sure you have questions, I had some questions, too, when I got this far in my revelation about election and predestination. What about the children? What about the babies? What about the doctrine of an “age of reason” that the Church has had for so many years? They say every child goes to be with the Lord, if they die before they reach the “age of reason,” and after that age, then they become accountable. Then it becomes their responsibility to accept the Lord and walk with the Lord. And so on. To me, that doctrine seemed contrary to election, according to everything I understood. I really wanted to know for myself, so I began to do some research. I decided to seek out how all of this fits together about children and election, but I want to remind you that both Jacob and Esau went past the stage of childhood; Jacob went on to manifest as a vessel of honor, and Esau as a vessel of dishonor. Neither one of them died as a child or as a baby. Let me share with you what I discovered. We know that, according to election, there are sons of God and sons of the devil, based on what God makes out of the clay and what a person becomes in their life (Romans 9:21). But, according to nature, I'd like to show you another teaching: (Heb.12:9) Furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence: shall we not much rather be in subjection unto the Father of [our] spirits, and live? Some translations add in the word “our” to “Father of spirits” in this verse, but the word “our” is not in the ancient manuscripts of the Nestle's or Received Text, and there's no numeric pattern for that word to be there. He's the “Father of spirits,” as He's called elsewhere in the Bible. You may be questioning, “So is God the Father of our spirits or is He the Father of every spirit?” The answer can be found here: (Num.16:22) And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation? And another place says in (Num.27:16) Let the Lord, the God of the spirits of all flesh, appoint a man over the congregation. That gives us two witnesses that He's “God of the spirits of all flesh.” When God breathed into Adam the breath, or the spirit, of life, the spirit that He gave Adam was a fresh, clean human spirit (Genesis 2:7), and I believe God gives everyone a fresh, clean human spirit. Now I want you to look at something that you may find surprising. Once you understand election and God's predestination of the elect, you can see how there are sons of God and there are sons of the devil. We've seen that the “wheat” are the sons of God and the “tares” are the sons of the devil. The wheat and the tares were sown in the earth, and in the parable of the wheat and the tares (Matthew 13:24,36-43), the earth was the hearts of men. Universally, the hearts of men are that “earth” in which God sows His seed and in which the devil sows his seed. But what about that heart before it manifested the seed of God or the seed of the devil? When Paul preached to the pagans at the Areopagus, he told them, (Act.17:24) The God that made the world and all [things] (The word “things” is not in the original; it was added by the translators.) therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands; (25) neither is he served by men's hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all [things]. Again, the word “things” is not in the original. “He giveth to all life, and breath.” The word there for “breath” is the Greek word pneuma, and it's the same word translated as “spirit” in other places in the New Testament. The words “breath” and “spirit” both come from the same word pneuma, which is where we get our word for “air.” As we read on down, we're going to see if this word “all” really means “all” because this word “all” has to be judged by its context in the rest of the Scripture. We read again this text without “things.” (Act.17:25) Neither is he served by men's hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all; (26) and he made of one every nation of men (God made all men) to dwell on all the face of the earth, having determined [their] appointed seasons, and the bounds of their habitation (Everybody came from Adam according to (Act 17:26) and he made of one every nation of men… And, Eve is called the “mother of all living” in Genesis 3:20, so we know that everybody came from Adam and Eve, contrary to some doctrines of men.); (27) that they should seek God, if happily they might feel after him and find him, though he is not far from each one of us (That shows each person on this earth is individually responsible for seeking God, but not everybody will do that and they are going to be held responsible.): (28) for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring. Paul is agreeing with what those pagans were saying about us receiving our being in God. He's saying that it's true. (Act.17:28) For in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring. “We are also His offspring.” You know, Christians like to correct this theology and say, “For we are all children of God.” That's not true because we are not all children of God, but we are all His offspring in a way. Then Paul goes on to say, (29) Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man. (30) The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: (31) inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. Well, how are we all the “offspring of God”? (Joh.1:1) In the beginning was the Word, and the Word was with God, and the Word was God. (2) The same was in the beginning with God. (3) All [things] were made through him (He's talking about people, not things, which is not in the numeric pattern. The Greek word there is the adjective pas, and it simply means “all, the whole, every kind of.”); and without him was not anything made that hath been made. So the Word made everything; He made Adam. We can read a confirmation of this here: (Col.1:16) For in him were all [things] created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him. Everything was created through Jesus and for Jesus. He is the first-born of the creation of God. This is talking about from the very beginning of all creation. It all came to be because it was created through Christ. (Joh.1:4) In him was life; and the life was the light of men. And over in Proverbs it says, (Pro.20:27) The spirit of man is the lamp of the Lord, Searching all his innermost parts. The Father created all things through Christ, and Christ was the medium through which the Father used to create all things and all men as in these texts. It was Jesus, the Son of God Who created all things and breathed into Adam. (Gen.2:7) And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life (Or the “spirit.” The Hebrew word there is neshamah and is translated as both “breath” and “spirit” in the Old Testament.); and man became a living soul. The Bible says that the first man, Adam, was a natural being. (1Co.15:44) It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual [body]. (45) So also it is written, The first man Adam became a living soul. The last Adam became a life-giving spirit. (46) Howbeit that is not first which is spiritual, but that which is natural; then that which is spiritual. (47) The first man is of the earth, earthy: the second man is of heaven. (48) As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. His natural man came from the earth, but his spirit came from God. God breathed into Adam, and the breath, the Spirit, came out of God and went into man. Some theologians like to argue that the “breath of life” is the “breath of lives.” I'm not sure about that, but we know that in the loins of Adam, in the seed of Adam, was all mankind (1 Corinthians 15:21-22). And God breathed into Adam a fresh, clean, pure Spirit to be the spirit of man, but it wasn't long after this that instead of following after his spirit, man followed his flesh and corrupted himself on the earth. (Gen.6:12) And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. (17) And I, behold, I do bring the flood of waters upon this earth, to destroy all flesh, wherein is the breath of life, from under heaven; everything that is in the earth shall die. Adam started out innocent before God, but in following his flesh, he got further and further away from God, and Adam's children got further and further away from God, until God had to destroy them. Truly, nothing has changed; we're in the same position today. God gives the natural child a fresh, clean spirit, which is the breath of life that He breathes into them. With this spirit, they have an opportunity to follow their spirit, and your conscience is a part of your spirit, so when you're following your conscience, you are following your spirit. We have to choose. You can follow your conscience, or you can follow your flesh, and as we know, everybody follows after their flesh. (Joh.1:5) And the light shineth in the darkness; and the darkness apprehended it not. This sounds very much like what Peter said: (2Pe.1:19) And we have the word of prophecy [made] more sure; whereunto ye do well that ye take heed, as unto a lamp (We've learned that the “lamp” is the “spirit of man,” according to Proverbs 20:27.) shining in a dark place (The “dark place” is your soul, which is your mind, will and emotions.), until the day dawn, and the daystar arise in your hearts. In the beginning, God gave Adam a “lamp” and it shined forth into his human nature, but Adam's offspring, who all started out the same way, began to follow after their flesh more and more, which corrupted their soul and eventually corrupted their spirit. If we follow after the flesh, the soul is going to be corrupted, and then when we follow our corrupted soul, our spirit will eventually be corrupted. Everybody starts out with a fresh, clean spirit, but they also start out with the corrupt nature that was passed down to them through their parents. “The last Adam became a life-giving spirit.” The last Adam, or Jesus, is the one who gives us a new spirit when we are born again and become a new creation. (2Co.5:17) Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new. Jesus is the second Adam; He is the Father of a new, born-again creation because the first creation corrupted itself. Except for one thing, babies start out in the place of Adam because they are given a fresh, clean spirit from God, one that's not corrupted. However, their soul is corrupted because their parents passed on their blood. (Lev.17:11) For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life. That gives the child a lot to overcome. The Bible says of God, (Exo.34:6) And the Lord passed by before him, and proclaimed, the Lord, the Lord, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth, (7) keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear [the guilty], visiting the iniquity of the fathers upon the children, and upon the children's children, upon the third and upon the fourth generation. So we see that the sins of the parents are also passed down to the children from one generation to another generation and on and on. So, live holy. (Joh.1:6) There came a man, sent from God, whose name was John. (7) The same came for witness, that he might bear witness of the light, that all might believe through him. (8) He was not the light, but [came] that he might bear witness of the light. (9) There was the true light, [even the light] which lighteth every man, coming into the world. This should be turned around because the numeric pattern proves that the sequence is wrong. What it actually says is, “The true light was, which coming into the world, lighteth every man.” Jesus is the true light that “lighteth every man.” (12) But as many as received him, to them gave he the right to become children of God. As far as the new creation, Jesus' spirit is that new spirit that comes into every man as their lamp to show them the way. It shines in the dark place of their soul in order to dispel the darkness. You can see the same pattern repeated with babies. Like Adam at the beginning of creation, Jesus breathes into them the spirit of life, and they start out innocent when they are born, but they don't stay that way long. And the Bible doesn't teach that it has anything to do with some so-called “age of reason”; theologians have come up with that doctrine. What the Bible does say is, (Isa.53:6) All we like sheep have gone astray; we have turned every one to his own way.... Well, in order to go astray, you had to have been with God in the first place. (Rom.3:9) What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin (Of course, the Greeks weren't under the Old Covenant. Paul is talking about the New Covenant.); (10) as it is written, There is none righteous, no, not one; (11) There is none that understandeth, There is none that seeketh after God (He's talking about the Jews and the Gentiles.); (12) They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not, so much as one. They all turned aside. Jews and Gentiles all turned aside. That means, in some way, they started out with God. In some way, babies start out with God. (Psa.58:3) The wicked are estranged from the womb: They go astray as soon as they are born, speaking lies. This says they start going astray from the time they are born, but at birth, they are with God. They go astray because they follow their fallen nature, instead of following after their fresh, clean spirit, which was given from God. They go astray following after their flesh and become more and more corrupt. If you have a clean spirit, but you follow after the flesh, your soul will die. (Job.36:8) And if they be bound in fetters, And be taken in the cords of afflictions; (9) Then he showeth them their work, And their transgressions, that they have behaved themselves proudly. (10) He openeth also their ear to instruction, And commandeth that they return from iniquity. (11) If they hearken and serve [him], They shall spend their days in prosperity, And their years in pleasures. (12) But if they hearken not, they shall perish by the sword, And they shall die without knowledge. (13) But they that are godless in heart lay up anger: They cry not for help when he bindeth them. (14) They die in youth.... “Their soul dieth” is what it literally says in the original Hebrew and your Bible should have a footnote explaining this. Strong's concordance is based on the Received Text and uses noar, which is a different Hebrew word altogether. (14) They die in soul, And their life [perisheth] among the unclean. (15) He delivereth the afflicted by their affliction, And openeth their ear in oppression. (16) Yea, he would have allured thee out of distress Into a broad place, where there is no straitness; And that which is set on thy table would be full of fatness. (17) But thou art full of the judgment of the wicked: Judgment and justice take hold [on thee.] (18) For let not wrath stir thee up against chastisements; Neither let the greatness of the ransom turn thee aside. Therefore, if a person were to listen to the Lord and follow after the Lord, their soul wouldn't die, but the natural process of degeneration sets in as soon as a person is born. They begin to go astray by following after their flesh, but the point is that they don't start out that way; they start out with the Lord. I don't think responsibility has anything to do with reaching an “age of reason.” I think that responsibility has more to do with the degeneration of the spirit than it does with reason. Children who are raised up with Godly parents, parents who discipline them and teach them the truth, don't become as corrupt as quickly as other children. Their conscience doesn't become as defiled as that of other children because discipline is a motivation to do what is right. It's a motivation to obey your conscience and obey your spirit, and not obey your flesh. If a child is raised with discipline, they don't become corrupted as quickly as a child who is not raised with discipline. Little children go bad and become evil very quickly without any discipline, and that's why I don't think that there is any particular age called the “age of reason,” where God imputes responsibility. It's not an age that makes you accountable; it's truth that makes you accountable. The more truth you go against, the more your conscience is defiled. The Bible is very plain: (Jas.4:17) To him therefore that knoweth to do good, and doeth it not, to him it is sin. That doesn't mention any particular age. “To him it is sin,” but where there was no law or, in other words, when they didn't know that what they were doing was sin, then sin was not imputed to them. (Rom.5:13) For until the law sin was in the world; but sin is not imputed when there is no law. Being held responsible has to do with knowledge; knowledge determines whether God imputes iniquity to you or whether He doesn't impute iniquity to you. Yet, knowledge must be incorporated to bear fruit. I believe that whether a child is raised with discipline or whether they're not raised with discipline, they end up in the same place. Eventually, what happens is that their soul and spirit become corrupt. At that time, they need to be born again. I can't say if there's any particular age for that because the Bible doesn't teach it. But somewhere during that time, I believe that a person whose spirit becomes corrupt must be born again; their spirit must be born again. Adam was pure before God when he was in his innocence, even though he was not born again. That was the natural birth that he had. It was when Adam got away from his innocence that he fell. God gave Adam a clean spirit and He gave Adam only one law, but still Adam failed. He followed the flesh and he fell away. Now there is a place of innocence from childhood on up because of ignorance. Let me show you that in the story of Abijah, the son of Jeroboam. Jeroboam was a wicked king over the northern 10 tribes, and he led Israel into apostasy. God had prophesied to him that he was going to be King over Israel (1 Kings 11:29-37; 12:20), but he led Israel in the wrong way (1 Kings 12:26-33; 13:33,34). When Jeroboam's son was sick, he asked his wife to disguise herself and go to the prophet Ahijah to see what was going to happen to their son. God spoke to Ahijah the prophet, who was blind, and told him that Jeroboam's wife was coming, and God gave Ahijah a word of prophecy for her. (1Ki.14:7) Go, tell Jeroboam, Thus saith the Lord, the God of Israel: Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, (8) and rent the kingdom away from the house of David, and gave it thee; and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes, (9) but hast done evil above all that were before thee, and hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back: (10) therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam every man-child, him that is shut up and him that is left at large in Israel, and will utterly sweep away the house of Jeroboam, as a man sweepeth away dung, till it be all gone. (11) Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the birds of the heavens eat: for the Lord hath spoken it. (12) Arise thou therefore, get thee to thy house: [and] when thy feet enter into the city, the child shall die. (13) And all Israel shall mourn for him, and bury him; for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the Lord, the God of Israel, in the house of Jeroboam. Here, this child's parents were some of the most wicked in all of Israel, yet there was something good in this child toward the Lord. I believe the Lord was saying that the child's spirit was still good. Do you remember what happened when the disciples wanted to know who was the greatest? (Mat.18:1) In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven? (2) And he called to him a little child, and set him in the midst of them, (3) and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. (4) Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. What was Jesus talking about? Jesus was showing the disciples how a little child is submissive. In every case in the Gospels, it says “little child” (Mark 10:15; Luke 9:47) because, as you know, some older children are not submissive and trusting of their father; they're not clean on the inside. Another place of innocence is a child who is killed by abortion or dies from miscarriage. (Ecc.6:3) If a man beget a hundred children, and live many years, so that the days of his years are many, but his soul be not filled with good, and moreover he have no burial; I say, that an untimely birth (In other words, speaking of a miscarriage.) is better than he. So a man can live a full life, but not live in the goodness of the Lord, and not be a vessel of honor. This is saying it's better to have been born dead. (4) For it cometh in vanity, and departeth in darkness, and the name thereof is covered with darkness; (5) moreover it hath not seen the sun nor known it; this hath rest rather than the other: (6) yea, though he live a thousand years twice told, and yet enjoy no good, do not all go to one place? He's talking about death here, not about going to the same place in Sheol, because this man went to Hades and the child went to Abraham's Bosom, but they both went to Sheol (Luke 16:22-26). This shows us that God at least considers innocency among children or babies. Abijah was a small child and God did not impute iniquity to this small child. That leads me to believe the further we get away from birth, the more dangerous it becomes because we become more responsible as we acquire knowledge. Innocency is not based on some “age of accountability” or “age of reason,” as theologians have told us, because you can't find that in the Bible. Saints, God imputes iniquity with knowledge. (Jas.4:17) To him therefore that knoweth to do good, and doeth it not, to him it is sin. God showed His election through Jacob, who manifested a vessel of honor, and Esau, who manifested a vessel of dishonor. This is what they were elected to do. Although every child is born with a fresh, clean spirit, they also receive the nature of their parents, and so they have a choice to make. They can choose to follow after their spirit, or they can choose to follow after the nature of their parents. As we've seen, everyone chooses to go the way of the flesh, and then their soul becomes corrupt, and eventually their spirit becomes corrupt. When the spirit becomes corrupt, that child has to be born again to enter into the Kingdom of Heaven. I haven't found that there is any particular age at which the spirit becomes corrupt for all mature differently. Some children are raised with discipline and are more conscientious, while others are raised with no discipline, and they become very corrupt, very quickly, but I do believe that when the spirit dies, that person is responsible before God, and they must be born again. Yes, we are given a fresh, clean spirit from God when we are born, but that spirit dies from following after the flesh, and it becomes corrupt. This is what I'm calling “death” here. It's not a physical lack of existence but the spirit becoming corrupt. When that happens, then we are held responsible. Jesus was the one who breathed into Adam the breath of life, and as the Scriptures tell us, (Joh.1:1) In the beginning was the Word, and the Word was with God, and the Word was God. (2) The same was in the beginning with God. (3) All things were made through him; and without him was not anything made that hath been made. (4) In him was life; and the life was the light of men. (Col.1:16) For in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him; (17) and he is before all things, and in him all things consist. God the Father created everything through Christ. There is nothing created that wasn't created through Christ. Jesus breathed into Adam the breath of life, but the whole race of Adam fell and became corrupt. Then Jesus, the second Adam (1Corinthians 15:47), breathed again; He breathed His spirit of life into His new creation. And, did you know that you still don't have to follow your spirit after being born again? You can, once again, choose to follow your flesh. A born-again person has the opportunity to follow their spirit and go with God, or they can follow their fallen nature and go the way of the rest of creation. We were given a fresh, clean human spirit from God, like Christ's human spirit, but we have a fallen soul because “the life of the flesh is in the blood.” That means after we are born again, we must overcome the disadvantage of the fallen nature that was passed on to us through our parents. The apostle Paul explains to us about his battle against the fallen nature that was passed on to him. He says, (Rom.7:23) I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. (24) Wretched man that I am! Who shall deliver me out of the body of this death? He wanted power over the body of death. Paul was a Christian, and he wanted to serve God. Do you know what God did to give Christians power over the body of death? He gave them the baptism of the Holy Spirit. Without the baptism of the Holy Spirit, a person doesn't have that power. I'll prove this to you: (Rom.8:7) Because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be: (8) and they that are in the flesh cannot please God. (9) But ye are not in the flesh but in the Spirit, if so be that the Spirit of God (that's the Holy Spirit) dwelleth in you. But if any man hath not the Spirit of Christ (that's your born-again spirit), he is none of his. Christ was man in that He had a human spirit, soul, and body. He was God in that the Holy Spirit dwelt in His spirit. (1:3) Concerning his Son, who was born of the seed of David according to the flesh, (4) who was declared [to be] the Son of God with power, according to the spirit of holiness. This in turn affected His DNA. When we are born again, our human spirit is born again. The Holy Spirit comes to do three things. Jesus said, (Joh.16:14) He shall glorify me: for he shall take of mine, and shall declare [it] unto you. First, the Holy Spirit comes to give us the Spirit of Christ, which is our born-again spirit, our fresh, clean spirit. Second, as we follow the Holy Spirit, our soul becomes born again. If we bear fruit in the realm of the soul, we will receive a born-again body. This is the manifestation of Christ in you, spirit, soul and body. Even if you have the Spirit of Christ, if you don't have the Holy Spirit, you don't have power over the body. (Rom.8:9) But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his. If you don't have the Spirit of Christ in you, or, in other words, if you don't have a born-again human spirit, you don't belong to Him because Jesus had a born-again human spirit. (10) And if Christ is in you, the body is dead because of sin (That's the situation Paul was in.); but the spirit is life because of righteousness. Before the disciples received the Holy Spirit, even though they had received their born-again spirit, they didn't have the greater power over the flesh. As Jesus said to them, (Mat.26:41) … The spirit indeed is willing, but the flesh is weak. Did they have a born-again human spirit? Yes. Jesus told His disciples, (Joh.15:3) Already ye are clean because of the word which I have spoken unto you. You can't be clean without a born-again spirit, and they had a reborn spirit through the Word that was spoken into them. Paul says, “And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness.” So here you have a born-again person who is born-again in their spirit, but they don't have the greater power over their body, “the body of death.” Paul was crying out, “Who shall deliver me from this body of death?” Christians didn't have the greater power over their “body of death” until they received the Holy Spirit. (Rom.8:11) But if the Spirit of him that raised up Jesus from the dead dwelleth in you (that's the Holy Spirit), he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you. People think this is talking about the resurrection of the dead, but Paul said, “shall give life also to your mortal bodies.” That's talking about this physical body. Where you had death in your mortal body and had no greater power over it, God gave you life through His Spirit that dwells in you. Paul is talking about two different spirits here. Most religions I've experienced teach that when you are born again, that's when you receive the Holy Spirit. Even the Pentecostal denominations say, “When you are born again, you receive the Holy Spirit, but when you are baptized in the Holy Spirit, you receive more of it.” Again, that's not what the Bible teaches. You can't find a place in the New Testament where the Christians didn't go on to receive the baptism of the Holy Spirit as soon as they found out about it. It was never supposed to be optional, the way it is today. I'm not saying that a person is lost if they don't have the Holy Spirit because Paul said a person belonged to God if they had the spirit of Christ (Romans 8:9); they just didn't have the greater power without having the Holy Spirit of God. As a matter of fact, back in the Old Testament, we can find the same New Covenant promise of receiving the Holy Spirit, and one of the clearest places to see it is in Ezekiel. (Eze.36:24) For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land. (25) And I will sprinkle clean water upon you, and ye shall be clean.... This is what Jesus did with His disciples. He told them, (Joh.15:3) Already ye are clean because of the word which I have spoken unto you. God gave them a born-again spirit through the Word. He said in (6:63) It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life. He spoke life into them. (Eze.36:25) And I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. (26) A new heart also will I give you, and a new spirit will I put within you (Theologians put a lowercase “s” here and I believe they're right. The word “spirit” here should be a lowercase “s” because it's talking about your human spirit.); and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. (27) And I will put my Spirit (They capitalized “Spirit” here, and they're right again. This is talking about the Holy Spirit.) within you, and cause you to walk in my statutes.... The Holy Spirit is power from God. (Act.1:8) But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth. In other words, the Holy Spirit is the power to be a witness by walking as Jesus walked (1 John 2:6). (2Co.3:2) Ye are our epistle, written in our hearts, known and read of all men; (3) being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh. You see, it's how you live your life, not just what you say, that makes you a witness. (Eze.36:27) And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep mine ordinances, and do them. (28) And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. As soon as the Church started, the baptism of the Holy Spirit came right along with baptism in water. How did the Church go so far astray as to think that people can live the Christian life without everything that God provided? It was never meant to be that way. We are commanded to be full of the spirit of God. (Eph.5:15) Look therefore carefully how ye walk, not as unwise, but as wise; (16) redeeming the time, because the days are evil. (17) Wherefore be ye not foolish, but understand what the will of the Lord is. (18) And be not drunken with wine, wherein is riot, but be filled with the Spirit; (19) speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord. If you obey the corrupt nature that's been passed on to you genetically through your parents, you will begin to fall into corruption: first flesh, then soul, then spirit. The “death” is continually taking place because the more corrupt you become, the more dead you become. It's a spiritual death, not a physical death, but it ends in physical death because our spirit is our connection with the Holy Spirit. When our spirit is given to us at birth, it's clean and pure. In Hebrews (10:22,26,27; 11:15-17), the Bible talks about “defiling” your conscience. Your conscience is a part of your spirit, and it tells you right from wrong, but the more you disobey and ignore your conscience, it will become more and more quiet. Eventually, if we don't listen to our spirit, we come to the place where we don't hear it anymore, and that means we come to the place where we aren't led by it anymore. As a child grows up, they become more and more corrupt because they follow their flesh. I believe that the corruption process may be slower if you raise up a child in the way they should go (Proverbs 22:6; 23:13,14), but still they are going to fall into corruption. They will need to be born again because they don't have the Holy Spirit to empower them to follow their human spirit. The devil wants to take possession of our soul, which is our mind, will, and emotions, and he does this through our flesh. God wants to take possession of our souls, but the way He takes possession is through our spirit. So here we are with our soul, or in other words, our natural life, our nature, in the middle. We've been given a spirit, and we've been given flesh. As a born-again Christian, we have a decision to make: Are we going to follow the flesh and die, or are we going to follow the Spirit and live? If we follow the Spirit, we're following God. If we follow the flesh, we're following the devil. When a child is born, they don't have the spirit of God, so they don't have the ability to make a choice. They always follow the flesh, and they always die in their soul but less so with good parenting. When I say “die,” I'm talking about spiritual death while you are alive because you are held accountable when you know to do good. (Jas.4:17) To him that knoweth to do good, and doeth it not, to him it is sin. Sin is imputed when you know what's right and what's wrong. (Rom.5:13) For until the law sin was in the world; but sin is not imputed when there is no law. The older a child gets, the quieter their conscience becomes because they get more and more used to disobeying and rebelling against it. And so they come to the place where they must be born again. Jesus is not saying that a little child must be born again. A little child doesn't have to be born again to enter the Kingdom because their spirit is not dead yet, but the older they become, the more corrupt their soul becomes, and then the more corrupt their spirit becomes until they must be born again in order to see the Kingdom of Heaven. A little child is very open to God. Their spirit is still alive. You can talk to them about God, and they understand, and they easily receive what you teach them, but if you don't teach them anything, they don't have that strength. We have to train our spirit to take the sword of the Spirit. (Eph.6:13) Wherefore take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand. (14) Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, (15) and having shod your feet with the preparation of the gospel of peace; (16) withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil [one]. (17) And take the helmet of salvation, and the sword of the Spirit, which is the word of God. The Word of God is our sword, Saints. Without the Word of God, your spirit is defenseless. You need to educate your spirit by putting the Word of God in there. When I was a little child in the Catholic Church, they told me certain things were wrong that weren't wrong, and so if I did them, my conscience smote me. Even when I was a little child, my conscience told me when I was doing wrong. The Bible tells us that this is true, and we are never supposed to go against our conscience but rather educate it. (Rom.13:5) Wherefore [ye] must needs be in subjection, not only because of the wrath, but also for conscience' sake. And here's another example: (1Co.10:25) Whatsoever is sold in the shambles, eat, asking no question for conscience' sake, (26) for the earth is the Lord's, and the fulness thereof. (27) If one of them that believe not biddeth you [to a feast,] and ye are disposed to go; whatsoever is set before you, eat, asking no question for conscience' sake. (28) But if any man say unto you, This hath been offered in sacrifice, eat not, for his sake that showed it, and for conscience' sake: (29) conscience, I say, not thine own, but the other's; for why is my liberty judged by another conscience? (30) If I partake with thankfulness, why am I evil spoken of for that for which I give thanks? (31) Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. (32) Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God: (33) even as I also please all men in all things, not seeking mine own profit, but the [profit] of the many, that they may be saved. When I became born again, I had to re-educate my conscience according to the Word of God in order to have the sword of the Spirit. The sword belongs to the Spirit; it doesn't belong to the flesh. The Word of God empowers your spirit to win the battle against your flesh and the devil. (Eph.6:12) For our wrestling is not against flesh and blood (This is referring to fighting with physical weapons against physical enemies.), but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual [hosts] of wickedness in the heavenly [places]. Did you know that it's possible to have the baptism of the Holy Spirit but still not obey the Holy Spirit? Just because you have the Holy Spirit doesn't profit you. What matters is that you are walking in faith and obeying the Holy Spirit because, if you are not walking in faith, you're not going to get anywhere. People who are filled with the Holy Spirit walk closer to God. They have more faith, and they have power over the flesh. Jesus said, (Act.1:8) But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth. But you can offend the Holy Spirit and become reprobate, or rejected, by the Holy Spirit. (Eph.4:30) And grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption. How do you “grieve” the Holy Spirit? (Heb.6:4) For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, (5) and tasted the good word of God, and the powers of the age to come, (6) and then fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (7) For the land which hath drunk the rain that cometh oft upon it, and bringeth forth herbs meet for them for whose sake it is also tilled, receiveth blessing from God: (8) but if it beareth thorns and thistles, it is rejected (This is the Greek word adokimos and it means “failing to pass the test; unapproved; counterfeit”; or, in other words, “reprobated.”) and nigh unto a curse; whose end is to be burned. You grieve the Holy Spirit by not doing His works and therefore you don't bear any fruit. The ultimate end of this is reprobation. (Tit.1:15) To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled. (16) They profess that they know God; but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate. Did you know that just because you are filled with the Holy Spirit doesn't mean you are going to stay filled with the Holy Spirit? I know this is contrary to what many Pentecostal denominations teach, but if you look in the Book of Acts, you'll see that the same people who were filled with the Holy Spirit at Pentecost were later filled again with the Holy Spirit. (Act.2:4) And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. So they were filled with the Holy Spirit and then after Peter and John were released from prison, they prayed, (4:31) And now, Lord, look upon their threatenings: and grant unto thy servants to speak thy word with all boldness, (30) while thy stretchest forth thy hand to heal; and that signs and wonders may be done through the name of thy holy Servant Jesus. (31) And when they had prayed, the place was shaken wherein they were gathered together; and they were all filled with the Holy Spirit, and they spake the word of God with boldness. The same people were refilled with the Holy Spirit. You ask, “David, why would somebody need to be filled with the Spirit more than once?” Jesus gives us the answer. He said, (Joh.7:38) He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water. (39) But this spake he of the Spirit, which they that believed on him were to receive. The power of the Holy Spirit flows out and is used up as we minister according to the command of Jesus. Notice, it's a river, not a pond. (Mat.10:7) And as ye go, preach, saying, The kingdom of heaven is at hand. (8) Heal the sick, raise the dead, cleanse the lepers, cast out demons: freely ye received, freely give. I'm not saying that the Holy Spirit ever leaves you completely; I'm saying that it takes staying in fellowship with God to stay filled with the Holy Spirit. It's not just a one-time thing, like some Pentecostals believe. We just read, (Act.4:31) And when they had prayed, the place was shaken wherein they were gathered together; and they were all filled with the Holy Spirit. How can you be filled twice, unless you've been emptied once? If Jesus taught that out of your innermost being shall flow rivers of the Spirit,” then this power is imparted to the need around you. It has to come out, and then it has to be replenished. The point is that we have to maintain our relationship with God because, if we don't, we won't stay filled with the Holy Spirit. Even so, the gifts of God are without repentance (Romans 11:29). He won't take the gifts back. For instance, He won't necessarily take speaking in tongues back, but you may speak in tongues and yet not be filled with the Holy Spirit. A person has to stay filled with the Holy Spirit, as the Bible clearly teaches in Acts. The people who were preaching in Acts 2 were the same people who were filled with the Holy Spirit again in Acts 4. Personally, I believe you have the capacity to receive more of the Spirit when you are full of the Word of God. Jesus said, (Joh.6:63) It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life. Therefore, if you receive more of His Word, you will receive more of His Spirit. That's why Jesus breathed on the disciples and in (20:22) … saith unto them, Receive ye the Holy Spirit, even though it wasn't manifested until Pentecost, when the rushing mighty wind came.” Most Pentecostal denominations believe that having the Holy Spirit makes you a shoo-in for the Kingdom of Heaven, but having the Holy Spirit doesn't make you immune to sin. Having the Holy Spirit is not what saves you. Some have the Spirit but don't serve Him.  Obeying the Holy Spirit is what saves you from sin. (Rom.8:11) But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you. Life came out of Jesus. Life came out of His Words when He spoke. Life came out of Him when He laid hands on people. Life came out of His garment and healed the woman who touched Him. Life was in Him and that life was imparted to others, but that's not the case with a person who's not filled with the Holy Spirit. It's more difficult to walk with God, without being filled with the Holy Spirit. From the Book of Acts, you can see that the very foundation of Christianity is to repent, receive a born-again spirit, and then be filled with the Holy Spirit. The typology of the Temple in the Old Covenant makes this very clear. We are supposed to be temples “not made with hands” (2 Corinthians 5:1; Acts 7:47-49) or, in other words, without the works of man. (1Co.6:19) Or know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God? and ye are not your own; (20) for ye were bought with a price: glorify God therefore in your body. When Solomon built the Temple, it represented the house “made without hands,” so there couldn't be the sound of tools, symbolizing man's works, while they were building it (1 Kings 6:7). After the Temple was built and they had sanctified it (1 Kings 8:1-9; 2 Chronicles 5:1-10), it still didn't have the Spirit of God in it. But when they had the dedication of the Temple, the Spirit of God came in the form of the Glory Cloud and dwelt in the Temple (1 Kings 8:10,11; 2 Chronicles 5:13,14). You see, the Temple was designed for the Holy Spirit to dwell in. What good was the Temple without the Spirit? I think in this regard, a lot of people are going to fall away because they will not obey the Scriptures and receive the Holy Spirit. The Holy Spirit is the power to do what you have to do. There were times when I just didn't think the Holy Spirit was there, but right when it was necessary, the power showed up and completely awed me. And no matter what situation we find ourselves in, the Holy Spirit can manifest Himself in us and enable us to walk as Jesus walked. The Lord also pointed out to me that it was Judah who dwelt in Zion. The name Judah means “praise,” and so Judah identifies the Spirit-filled people, the full-Gospel people. The name Judah separates us from the rest of Christianity, who haven't received the Holy Spirit. The northern 10 tribes of Israel went further astray and “missed the boat” many more times than the tribe of Judah. The northern 10 tribes worshipped the false “Christ,” the two golden calves which they set up. I believe that the Lord showed me this is a type for our day. The northern 10 tribes represent the non-Spirit-filled groups, and Judah represents the Spirit-filled groups, the ones who inhabit Zion. Zion was the city that escaped when Babylon conquered the people of God. A modern-day example of this is the Armenian genocide. The word “genocide” was first coined by historian Raphael Lemkin in 1943 to describe the systematic murder of the Armenians by the Ottomans. Only the Spirit-filled Christians escaped. They fled when they were warned because they believed in prophecy and they believed the prophets God sent to them, but many, many non-Spirit-filled Christians were killed. Some estimates are that as many as 1.5 million lost their lives in that holocaust. The Happiest People on Earth by Demos Shakarian, and John and Elizabeth Sherrill, published by Guideposts Magazine in 1975, tells the story of Demos Shakarian. His grandfather left Armenia for America when the Russian prophet Klubniken foretold that an “unspeakable tragedy” was coming to Armenia. Well, people, now the same thing is getting ready to happen in America, where most of the people who call themselves “Christian” have not yet been filled with the Spirit of God, and they're not giving any heed to all the prophetic warnings that another holocaust is coming. The Spirit of God makes you respect prophets and prophecies. The Spirit of God opens your eyes to dreams, visions, revelations, and the deeper things of the Spirit. We've seen that when the disciples needed more power from God to stand up to and endure the persecution they were receiving, they came together and prayed, and God filled them again with the Holy Spirit. Not only does every Christian need to be baptized in the Holy Spirit, but we also need to be continually baptized in the Holy Spirit. Amen.

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TEMPO DE REFLETIR 01674 – 13 de fevereiro de 2026 Neemias 2:2 – Por que está triste o teu rosto, se não estás doente? Tem de ser tristeza do coração. Não é agradável conviver com alguém que está a maior parte do tempo com a testa franzida e a expressão carregada, denotando tristeza, preocupação ou mau humor. As pessoas percebem, é claro, que algo não vai bem e ficam se perguntando: “Será que é comigo? Fiz alguma coisa errada?” Em alguns casos é melhor perguntar à pessoa, para tirar a dúvida. Foi o que fez o rei Artaxerxes, ao observar o rosto de Neemias. Ele lhe perguntou: “Por que está triste o teu rosto, se não estás doente? Tem de ser tristeza do coração”. Bom observador, esse rei. Num relance, ele percebeu que Neemias não estava bem e que seu problema não era físico, mas emocional. Neemias ficou com medo, pois como copeiro real ele não podia se dar ao luxo de se apresentar diante do rei com a expressão facial abatida ou mal-humorada. “Um servo que mostrasse mau humor perante o rei poderia ser considerado um conspirador, ou um mau empregado. Uma fisionomia triste nunca era tolerada na presença do rei” (Champlin). Por um momento Neemias pensou que perderia a cabeça, pois cabeças de servos não tinham muito valor na corte real, naquele tempo. Por isso, apressou-se a responder: “Viva o rei para sempre!” Ele queria que o rei soubesse que por trás de seu semblante triste não havia nenhum plano para envenená-lo. “Como não me estaria triste o rosto se a cidade, onde estão os sepulcros de meus pais, está assolada e tem as portas consumidas pelo fogo?” (Ne 2:3) Poucos monarcas se incomodariam com os problemas pessoais de seus servidores, e menos ainda em solucioná-los. Mas Artaxerxes era um homem sensível e bondoso, e perguntou a Neemias: “Que me pedes agora?” (v. 4). Neemias então fez uma breve oração, pois temia a reação do rei à solicitação que iria fazer, o que implicaria uma mudança na política do império persa para com os judeus de Jerusalém. Ele pediu permissão para ir a Jerusalém, a fim de restaurar as muralhas da cidade. O rei concordou. Foi a tristeza do rosto de Neemias que deu início a todo esse processo. Mas certamente foi a interferência divina na disposição do rei, como resposta à oração de Neemias, que resultou no sucesso da missão do servo do rei, pois tristeza e mau humor geralmente não resolvem dificuldades. Seja qual for o problema que você está enfrentando, peça ajuda a Deus para colocar-lhe no rosto um sorriso. O resultado é que a vida também irá sorrir para você. Reflita sobre isso no dia de hoje e ore comigo agora: Pai, em meio aos nossos problemas do dia a dia, ajuda-nos a enfrentá-los com segurança, otimismo e um sorriso no rosto. Toma conta de nossa vida! Em nome de Jesus, amém! Saiba como receber as mensagens diárias do Tempo de Refletir: -> No celular, instale o aplicativo MANAH. -> Para ver/ouvir no YouTube, inscreva-se neste Canal: youtube.com/AmiltonMenezes7 -> Tenha os nossos aplicativos em seu celular: https://www.wgospel.com/aplicativos -> Para receber pelo WhatsApp, adicione 41 99893-2056 e mande um recadinho pedindo os áudios. -> Participe do nosso canal no TELEGRAM: TELEGRAM AMILTON MENEZES . -> Participe do nosso canal no WhatsApp: WHATSAPP CHANNEL Amilton Menezes . -> Instagram: https://www.instagram.com/amiltonmenezes7/ -> Threads: https://www.threads.net/@amiltonmenezes7 -> X (Antigo Twitter): https://x.com/AmiltonMenezes -> Facebook: facebook.com/AmiltonMenezes

Golpes de Estado, terrorismo, alterações climáticas e transições de liderança marcaram a actualidade política do continente africano nos últimos dias. A 39.ª Cimeira de Chefes de Estado e de Governo da União Africana, a decorrer em Addis Abena, na Etiópia, serviu de palco para debater estes desafios, num momento particularmente sensível para vários países. A situação política na Guiné-Bissau -suspensa da organização pan-africana na sequência da tomada do poder pelos militares -esteve no centro das atenções. Em entrevista à RFI, o Secretário-Geral das Nações Unidas, António Guterres, reafirmou uma posição firme, sublinhando a defesa inequívoca da ordem constitucional. Ainda no país, o principal opositor guineense, Domingos Simões Pereira, foi ouvido pelo Tribunal Militar, na qualidade de declarante, no âmbito de uma alegada tentativa de golpe de Estado em Outubro de 2025, segundo os seus advogados. A insegurança no norte de Moçambique também esteve em debate. O terrorismo em Cabo Delgado foi analisado à margem da cimeira, que decorre em Addis Abeba. António Guterres apelou à comunidade internacional, em particular à União Europeia, para reforçar o apoio ao país no combate à insurgência. Ainda em Moçambique, as alterações climáticas e os seus efeitos continuam a preocupar as autoridades. O Secretário-Geral das Nações Unidas reiterou que ainda é possível, até ao final do século, limitar o aumento da temperatura global a 1,5 graus, mas advertiu que tal exige uma redução drástica das emissões com efeitos imediatos. Entretanto, o Instituto Nacional de Gestão e Redução do Risco de Desastres anunciou a abertura de 600 centros de acolhimento para famílias em risco, face à aproximação do ciclone tropical Gezani. Paralelamente, Maputo procura mobilizar apoio internacional, tanto na Cimeira da União Africana como na Cimeira Itália-África, para a reconstrução das zonas afectadas pelas recentes inundações. À RFI, a ministra dos Negócios Estrangeiros, Maria Manuela Lucas, sublinhou a necessidade de solidariedade internacional. A cimeira marca igualmente uma transição na liderança da organização continental. Termina a presidência angolana e inicia-se o mandato do Burundi. O Presidente burundês, Évariste Ndayishimiye, herdará do seu homólogo angolano, João Lourenço, dossiers complexos como o conflito entre a República Democrática do Congo e o Ruanda. Num balanço da presidência de Angola à frente da União Africana, o ministro das Relações Exteriores, Téte António, destacou o reforço da presença e da voz de África nos fóruns internacionais. Em São Tomé e Príncipe, a actualidade política ficou marcada pela eleição de Abnildo Oliveira como Presidente da Assembleia Nacional. O novo líder do Parlamento sucede a Celmira Sacramento, destituída do cargo há cerca de duas semanas, na sequência da crise parlamentar que abalou o país.

Jeudi 12 février, François Sorel a reçu Frédéric Simottel, journaliste BFM Business, Luc Julia, co-créateur de Siri, Stéphane Bohbot, PDG de Innov8 Group, Anne Le Hénanff, ministre déléguée chargée de l'Intelligence artificielle et du Numérique, Jean-Michel Jarre, artiste et compositeur, et Éric Salobir, prêtre de l'Ordre des Dominicains, et président de Human Technology Foundation, dans l'émission Tech & Co, la quotidienne sur BFM Business. Retrouvez l'émission du lundi au jeudi et réécoutez la en podcast.

I believe the book of Revelation is intentionally shaped by the rhythm of the seven Jewish feasts, with deep echoes of the Exodus and Israels wilderness journey woven throughout its visions. We have already seen how this works in chapter 1, where the imagery echoes Passover. Passover marked Israels deliverance from slavery through the blood of a substituteand in Revelation 1:1216, that substitute is revealed in all His risen glory. Jesus stands among His churches as the victorious Lamb who was slain and now lives forever. Because of His sacrifice, the Christian belongs to God. If you have been redeemed by Almighty God through His Son, what is there to fear? Jesus Himself answers that question: Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades (Rev. 1:1718). Our confidence is not rooted in our circumstances, but in the One who has conquered death itself. As we move into Revelation 23 and read the seven letters to the churches, the dominant echo is the Feast of Unleavened Bread, which immediately followed Passover. This feast called Gods redeemed people to live holy lives, set apart for Him (Lev. 11:4445; 1 Pet. 1:1617). Israel removed all leaven from their homes as a visible reminder that they belonged to the Lord and were no longer to live under the old patterns of corruption. That same call still comes to us today: You are not your own, for you were bought with a price. So glorify God in your body (1 Cor. 6:1920). Each of the seven churches faced real and pressing challenges in their own dayand what they struggled with are many of the same things we struggle with today, just dressed differently. While we will look at each church individually, here is a brief snapshot of what we will encounter: The church in Ephesus had lost its first love. The church in Smyrna was about to suffer tribulation for ten days. The church in Pergamum struggled with faithfulness to sound doctrine. The church in Thyatira tolerated a false teacher within the congregation. The church in Sardis was spiritually lethargic and nearly dead. The church in Philadelphia faithfully clung to the word of God. The church in Laodicea was lukewarm and missionally useless. In every one of these churches, there was the danger of leavensin quietly working its way through the house. And the call of Christ was to remove it: through renewed love for Jesus and for one another, faithful endurance in suffering, a commitment to truth, intolerance for evil, vigilance against spiritual apathy, unflinching obedience to Christ, and a wholehearted devotion to the mission of God. About forty years before Revelation was written, Paul wrote about Gods expectation for His church: Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God (Eph. 5:1-2). Revelation 1 is about the One who makes our salvation possible. Revelation 2-3 addresses the kind of people He calls us to be. So, when we come to Revelation 4, we encounter the One on the throne who is holy, holy, holy! The City of Ephesus When the gospel came to Ephesus, it was a wealthy and influential trading city, best known for the Temple of Artemis (also called Diana), one of the seven wonders of the ancient world. The citys economy, culture, and moral life centered on the worship of this goddess. Artemis worship was deeply sexualized and demonic, marked by ritual immorality and idolatry (1 Cor. 10:20). Ephesus was a place where spiritual darkness was not hiddenit was celebrated, institutionalized, and profitable. Into this city, the gospel came with unmistakable power, as it always does in Gods timing and in His way. What we read in the epistle to the Romans was experienced in Ephesus: For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes... (Rom. 1:16). When the apostle Paul preached Christ in Ephesus, lives were transformed, and the worship of Artemis was directly challenged. So disruptive was the gospel that those who profited from idolatry feared economic collapse, admitting that Paul had persuaded many that gods made with hands are not gods at all (Acts 19:26). Paul spent over two years there, and in this spiritually hostile environment, God birthed a faithful churchthe same church later addressed by Christ Himself in Revelation 2. What makes Jesus words to Ephesus so sobering is not the citys darkness but the fact that a church born in such devotion, perseverance, and truth would later be warned: You have abandoned the love you had at first (2:4). So what happened? To answer that question, we need to first recognize the many things Jesus praises the church for. What the Ephesian Church Was Doing Right The Ephesian church was commended for many things by Jesus such as their toil, patient endurance, and intolerance for evil. Heraclitus, a native of Ephesus and philosopher, spoke with open contempt of his citys moral corruptionso severe that later writers summarized his viewby saying no one could live in Ephesus without weeping.1 The fact that the church was able to endure for forty years in a city known for its sexual promiscuity and demonized idolatrous worship, while holding on to biblical orthodoxy, is staggering! Because of their orthodoxy and fidelity to the Word of God, the church was intolerant of evil, refused to ignore false teachers, and shared Jesuss hatred of the Nicolaitans. Forty years earlier, Paul warned the elders of the Ephesian church: I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears (Acts. 20:29-31). This is what the church did well, and Jesus praised them for it. Now, notice what Jesus does not say to the church in Ephesus. He does not say they were being too orthodox. He does not say they were too truthful, or that their intolerance of evil, false teachers, and the works of the Nicolaitans was too extreme. Jesus does not tell the church to dial it back but instead celebrates these as examples of what they were doing well. What the church did well was refusing to yield to the pressures from their city to conform. Before we look at what the church got wrong, we need to address who the Nicolaitans were and why Jesus hated their teaching. From what we know, the Nicolaitans were a heretical Christian sect associated with the teaching of Balaam (Rev. 2:14-15). They taught that the grace of God permitted freedom to engage in the kinds of things their pagan neighbors enjoyed, such as sexual immorality and full participation in pagan temple feasts. Why? Because grace covered it all. We will come back to Balaam when we look at the church in Pergamum, but for now what you need to know is that Balaam is known for his false teaching that served to seduce the men of Israel to engage in sexual immorality with the daughters of Moab that also resulted in the worship of their gods in place of obedience and worship of Yahweh (see Num. 25). The Nicolaitans did not deny Jesus, they just reinterpreted what obedience to Jesus really meant, in that you could both be loyal to Jesus and actively pursue and participate in the kinds of things the Word of God commands the people of God to flee from. The Ephesian church was rightfully commended for their hatred and intolerance of the works of the Nicolaitans because Jesus shares their hatred for the same reasons. Listen carefully. Jesus does not merely disagree with teachings of the Nicolaitans He hates them. He hates any belief that suggests a person can remain loyal to Him while willfully embracing the very sins He died to free us from. The cross was not a license to make peace with sin; it was Gods declaration of war against it. To claim Christ while pursuing what nailed Him to the tree is not freedomit is self-deception. Christ did not die to make sin safe, but to make His people holy. 1 Richard D. Phillips, Revelation, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: PR Publishing, 2017), 91. What the Ephesian Church Got Wrong So what was it that the church in Ephesus lost? Well, we know it wasnt the churchs orthodoxy. It was the love they had at first. What love did they have at first? I believe the love the church lost was a combination of their love for Jesus and others. I believe this because of what the apostle Paul wrote in his epistle to the Ephesians and what Jesus said the church needed to do to regain the love they had lost. First, lets look at Jesus criticism in verses 4-5, But I have this against you, that you have abandoned the love you had at first. Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent. The way back to regain what they had lost was to first remember where they had fallen or had lost sight of their love, then to repent by doing the works they had done at first. What were the works they had done at first? We are given a few clues in Ephesians about the church from what Paul says at the beginning and the end of his epistle to the Ephesians. 1st Clue: For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers... (Eph. 1:15-16) 2nd Clue: Grace be with all who love our Lord Jesus Christ with love incorruptible. (Eph. 6:24) I believe that the love the Ephesian church lost had to do with the love they had for Jesus and for one another. The New Living Translation captures this in their translation of Revelation 2:4, But I have this complaint against you. You dont love me or each other as you did at first! When a group of religious leaders asked Jesus to identify the most important commandment, His response was clear: Love the Lord your God with all your heart, soul, and mind. This is the greatest and first commandment. And the second is like it: Love your neighbor as yourself (Matthew 22:3739). Genuine love for God leads to love for othersyou cannot claim to love God while refusing to love those who bear His image. As our love for God grows, it overflows into love for those around us, especially our brothers and sisters in Christ. If you find this hard to accept, consider the words of the apostle John: If someone says, I love God, but hates his brother, that person is a liar; for anyone who does not love his brother whom he has seen cannot love God whom he has not seen (1 John 4:20). I believe the Ephesian church, first known for their faith in Jesus and their incorruptible love for Him, became the catalyst that fostered in them a love for one another, which they were known for in the early days of the churchs existence. Their love infused their faith in Jesus, and their love for all the saints was the cocktail God used to push back evil and transform lives! What Revelation 2:1-4 teaches us is that Jesus wants our obedience, but He also wants our hearts! In fact, if Jesus has your heart, He will have your obedience. Conclusion I believe the Ephesian church is listed first among the seven churches because of the danger we face when what we believe and what we do are no longer tethered to a living love for Jesus and His people. Listen carefully. Rather than criticizing the Ephesian church for its zeal for the truth of Gods Word, Jesus praised them for it. Orthodoxy is essential to the spiritual health of both Christians and the church as a whole. When believers abandon orthodoxy, spirituality does not become freer or deeperit becomes hollow and lifeless. So do their churches. But love keeps orthodoxy from hardening into something Jesus also hated. When truth is severed from love, orthodoxy collapses into legalism. And legalism is not holiness; it is a corruption of orthopraxyright living. Christian, we are called to be holy as our heavenly Father is holy. Scripture commands us: As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, You shall be holy, for I am holy (1 Pet. 1:1416). But the way we pursue holiness is not through cold precision or moral superiority. It is through the kind of love the Ephesian church once hadand then lost. This is the first of seven ways Christ calls His people to cleanse His house of leaven. What is that love? Scripture defines it plainly: Love is patient and kind; love does not envy or boast; it is not arrogant or rude it does not rejoice at wrongdoing, but rejoices with the truth Love never ends (1 Cor. 13:48). This is the love Jesus spoke of that must be true of His followers: By this all people will know that you are my disciples, if you have love for one another (John 13:35). We live in a nation deeply fracturedso fractured that many believe we are in a cold civil war. Civil conversation between the left and the right is nearly impossible. But it must not be that way in the church Jesus redeemed from the world. Our love for Christ must overflow into genuine love for one anotherstrong enough to allow disagreement without division, conviction without contempt, and truth without hatred. Let me take this one step further. If you love the Jesus who died to ransom people from every tribe, language, people, and nation, then you must be liberated from the partisan blindness that grips both the left and the right. Christian, you belong to another kingdom. Your allegiance is not to a political ideology but to King Jesus. Please hear me: the world will not see, hear, or receive the gospel from the left or the rightbut only from Jesus Christ Himself. By Gods design, His gospel is not entrusted to government but to His church. The mess in the White House, ournation, and the world is evidence that what people need is the One who makes the Gospel the Gospelnamely, Jesus! If you cannot see thatif you cannot believe that while still calling yourself a Christianthen you are in danger of the very thing that threatened the church in Ephesus. You have lost your first love. So I leave you with the same words Jesus spoke to them: He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.

I believe the book of Revelation is intentionally shaped by the rhythm of the seven Jewish feasts, with deep echoes of the Exodus and Israels wilderness journey woven throughout its visions. We have already seen how this works in chapter 1, where the imagery echoes Passover. Passover marked Israels deliverance from slavery through the blood of a substituteand in Revelation 1:1216, that substitute is revealed in all His risen glory. Jesus stands among His churches as the victorious Lamb who was slain and now lives forever. Because of His sacrifice, the Christian belongs to God. If you have been redeemed by Almighty God through His Son, what is there to fear? Jesus Himself answers that question: Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades (Rev. 1:1718). Our confidence is not rooted in our circumstances, but in the One who has conquered death itself. As we move into Revelation 23 and read the seven letters to the churches, the dominant echo is the Feast of Unleavened Bread, which immediately followed Passover. This feast called Gods redeemed people to live holy lives, set apart for Him (Lev. 11:4445; 1 Pet. 1:1617). Israel removed all leaven from their homes as a visible reminder that they belonged to the Lord and were no longer to live under the old patterns of corruption. That same call still comes to us today: You are not your own, for you were bought with a price. So glorify God in your body (1 Cor. 6:1920). Each of the seven churches faced real and pressing challenges in their own dayand what they struggled with are many of the same things we struggle with today, just dressed differently. While we will look at each church individually, here is a brief snapshot of what we will encounter: The church in Ephesus had lost its first love. The church in Smyrna was about to suffer tribulation for ten days. The church in Pergamum struggled with faithfulness to sound doctrine. The church in Thyatira tolerated a false teacher within the congregation. The church in Sardis was spiritually lethargic and nearly dead. The church in Philadelphia faithfully clung to the word of God. The church in Laodicea was lukewarm and missionally useless. In every one of these churches, there was the danger of leavensin quietly working its way through the house. And the call of Christ was to remove it: through renewed love for Jesus and for one another, faithful endurance in suffering, a commitment to truth, intolerance for evil, vigilance against spiritual apathy, unflinching obedience to Christ, and a wholehearted devotion to the mission of God. About forty years before Revelation was written, Paul wrote about Gods expectation for His church: Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God (Eph. 5:1-2). Revelation 1 is about the One who makes our salvation possible. Revelation 2-3 addresses the kind of people He calls us to be. So, when we come to Revelation 4, we encounter the One on the throne who is holy, holy, holy! The City of Ephesus When the gospel came to Ephesus, it was a wealthy and influential trading city, best known for the Temple of Artemis (also called Diana), one of the seven wonders of the ancient world. The citys economy, culture, and moral life centered on the worship of this goddess. Artemis worship was deeply sexualized and demonic, marked by ritual immorality and idolatry (1 Cor. 10:20). Ephesus was a place where spiritual darkness was not hiddenit was celebrated, institutionalized, and profitable. Into this city, the gospel came with unmistakable power, as it always does in Gods timing and in His way. What we read in the epistle to the Romans was experienced in Ephesus: For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes... (Rom. 1:16). When the apostle Paul preached Christ in Ephesus, lives were transformed, and the worship of Artemis was directly challenged. So disruptive was the gospel that those who profited from idolatry feared economic collapse, admitting that Paul had persuaded many that gods made with hands are not gods at all (Acts 19:26). Paul spent over two years there, and in this spiritually hostile environment, God birthed a faithful churchthe same church later addressed by Christ Himself in Revelation 2. What makes Jesus words to Ephesus so sobering is not the citys darkness but the fact that a church born in such devotion, perseverance, and truth would later be warned: You have abandoned the love you had at first (2:4). So what happened? To answer that question, we need to first recognize the many things Jesus praises the church for. What the Ephesian Church Was Doing Right The Ephesian church was commended for many things by Jesus such as their toil, patient endurance, and intolerance for evil. Heraclitus, a native of Ephesus and philosopher, spoke with open contempt of his citys moral corruptionso severe that later writers summarized his viewby saying no one could live in Ephesus without weeping.1 The fact that the church was able to endure for forty years in a city known for its sexual promiscuity and demonized idolatrous worship, while holding on to biblical orthodoxy, is staggering! Because of their orthodoxy and fidelity to the Word of God, the church was intolerant of evil, refused to ignore false teachers, and shared Jesuss hatred of the Nicolaitans. Forty years earlier, Paul warned the elders of the Ephesian church: I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears (Acts. 20:29-31). This is what the church did well, and Jesus praised them for it. Now, notice what Jesus does not say to the church in Ephesus. He does not say they were being too orthodox. He does not say they were too truthful, or that their intolerance of evil, false teachers, and the works of the Nicolaitans was too extreme. Jesus does not tell the church to dial it back but instead celebrates these as examples of what they were doing well. What the church did well was refusing to yield to the pressures from their city to conform. Before we look at what the church got wrong, we need to address who the Nicolaitans were and why Jesus hated their teaching. From what we know, the Nicolaitans were a heretical Christian sect associated with the teaching of Balaam (Rev. 2:14-15). They taught that the grace of God permitted freedom to engage in the kinds of things their pagan neighbors enjoyed, such as sexual immorality and full participation in pagan temple feasts. Why? Because grace covered it all. We will come back to Balaam when we look at the church in Pergamum, but for now what you need to know is that Balaam is known for his false teaching that served to seduce the men of Israel to engage in sexual immorality with the daughters of Moab that also resulted in the worship of their gods in place of obedience and worship of Yahweh (see Num. 25). The Nicolaitans did not deny Jesus, they just reinterpreted what obedience to Jesus really meant, in that you could both be loyal to Jesus and actively pursue and participate in the kinds of things the Word of God commands the people of God to flee from. The Ephesian church was rightfully commended for their hatred and intolerance of the works of the Nicolaitans because Jesus shares their hatred for the same reasons. Listen carefully. Jesus does not merely disagree with teachings of the Nicolaitans He hates them. He hates any belief that suggests a person can remain loyal to Him while willfully embracing the very sins He died to free us from. The cross was not a license to make peace with sin; it was Gods declaration of war against it. To claim Christ while pursuing what nailed Him to the tree is not freedomit is self-deception. Christ did not die to make sin safe, but to make His people holy. 1 Richard D. Phillips, Revelation, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: PR Publishing, 2017), 91. What the Ephesian Church Got Wrong So what was it that the church in Ephesus lost? Well, we know it wasnt the churchs orthodoxy. It was the love they had at first. What love did they have at first? I believe the love the church lost was a combination of their love for Jesus and others. I believe this because of what the apostle Paul wrote in his epistle to the Ephesians and what Jesus said the church needed to do to regain the love they had lost. First, lets look at Jesus criticism in verses 4-5, But I have this against you, that you have abandoned the love you had at first. Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent. The way back to regain what they had lost was to first remember where they had fallen or had lost sight of their love, then to repent by doing the works they had done at first. What were the works they had done at first? We are given a few clues in Ephesians about the church from what Paul says at the beginning and the end of his epistle to the Ephesians. 1st Clue: For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers... (Eph. 1:15-16) 2nd Clue: Grace be with all who love our Lord Jesus Christ with love incorruptible. (Eph. 6:24) I believe that the love the Ephesian church lost had to do with the love they had for Jesus and for one another. The New Living Translation captures this in their translation of Revelation 2:4, But I have this complaint against you. You dont love me or each other as you did at first! When a group of religious leaders asked Jesus to identify the most important commandment, His response was clear: Love the Lord your God with all your heart, soul, and mind. This is the greatest and first commandment. And the second is like it: Love your neighbor as yourself (Matthew 22:3739). Genuine love for God leads to love for othersyou cannot claim to love God while refusing to love those who bear His image. As our love for God grows, it overflows into love for those around us, especially our brothers and sisters in Christ. If you find this hard to accept, consider the words of the apostle John: If someone says, I love God, but hates his brother, that person is a liar; for anyone who does not love his brother whom he has seen cannot love God whom he has not seen (1 John 4:20). I believe the Ephesian church, first known for their faith in Jesus and their incorruptible love for Him, became the catalyst that fostered in them a love for one another, which they were known for in the early days of the churchs existence. Their love infused their faith in Jesus, and their love for all the saints was the cocktail God used to push back evil and transform lives! What Revelation 2:1-4 teaches us is that Jesus wants our obedience, but He also wants our hearts! In fact, if Jesus has your heart, He will have your obedience. Conclusion I believe the Ephesian church is listed first among the seven churches because of the danger we face when what we believe and what we do are no longer tethered to a living love for Jesus and His people. Listen carefully. Rather than criticizing the Ephesian church for its zeal for the truth of Gods Word, Jesus praised them for it. Orthodoxy is essential to the spiritual health of both Christians and the church as a whole. When believers abandon orthodoxy, spirituality does not become freer or deeperit becomes hollow and lifeless. So do their churches. But love keeps orthodoxy from hardening into something Jesus also hated. When truth is severed from love, orthodoxy collapses into legalism. And legalism is not holiness; it is a corruption of orthopraxyright living. Christian, we are called to be holy as our heavenly Father is holy. Scripture commands us: As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, You shall be holy, for I am holy (1 Pet. 1:1416). But the way we pursue holiness is not through cold precision or moral superiority. It is through the kind of love the Ephesian church once hadand then lost. This is the first of seven ways Christ calls His people to cleanse His house of leaven. What is that love? Scripture defines it plainly: Love is patient and kind; love does not envy or boast; it is not arrogant or rude it does not rejoice at wrongdoing, but rejoices with the truth Love never ends (1 Cor. 13:48). This is the love Jesus spoke of that must be true of His followers: By this all people will know that you are my disciples, if you have love for one another (John 13:35). We live in a nation deeply fracturedso fractured that many believe we are in a cold civil war. Civil conversation between the left and the right is nearly impossible. But it must not be that way in the church Jesus redeemed from the world. Our love for Christ must overflow into genuine love for one anotherstrong enough to allow disagreement without division, conviction without contempt, and truth without hatred. Let me take this one step further. If you love the Jesus who died to ransom people from every tribe, language, people, and nation, then you must be liberated from the partisan blindness that grips both the left and the right. Christian, you belong to another kingdom. Your allegiance is not to a political ideology but to King Jesus. Please hear me: the world will not see, hear, or receive the gospel from the left or the rightbut only from Jesus Christ Himself. By Gods design, His gospel is not entrusted to government but to His church. The mess in the White House, ournation, and the world is evidence that what people need is the One who makes the Gospel the Gospelnamely, Jesus! If you cannot see thatif you cannot believe that while still calling yourself a Christianthen you are in danger of the very thing that threatened the church in Ephesus. You have lost your first love. So I leave you with the same words Jesus spoke to them: He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.

O "Leonardo" trouxe muita chuva e com ela as barragens tiveram de fazer descargas, os rios galgaram as margens, as cheias voltaram aos locais do costume. Num país que passa os verões a falar da seca, as más notícias deste Inverno serão boas notícias no próximo Verão? É possível mitigar os efeitos nocivos das cheias e armazenar mais água? Perguntas para uma conversa com Maria Manuela Portela catedrática de Hidráulica e Recursos Hídricos no Técnico de Lisboa.See omnystudio.com/listener for privacy information.

durée : 00:02:42 - Regarde le monde - Sur l'enveloppe, écrit soigneusement à la main, le nom du destinataire : Nicolas Maduro. Numéro de matricule : 00734-506. L'adresse est inscrite juste en dessous : Centre de détention métropolitain de Brooklyn, État de New York. Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

Quanto mais a vida prática se instala, mais ela se parece com uma repetição. Acorda cedo, corre para fazer café, checa se fechou a porta, esquece a janela aberta, tira o lixo, prepara a comida, programa o despertador. Num movimento que, às vezes, parece mais mecânico do que humano e onde o prazer parece não encontrar muito lugar. Mas que parece, ao mesmo tempo, não ter muita saída porque essa também é a nossa vida.Eu pensava nisso, quando recolhia os lixos de casa, lembrando que no dia seguinte ia ter de fazer isso de novo, como tinha feito anteontem. Mas quando abri a tampa da lixeira do prédio, algo aconteceu. Uma voz lá no fundo da minha consciência disse: “é verdade que daqui um tempo você vai ter que fazer de novo, mas hoje não. Aproveite o intervalo”.É sobre isso e mais dois aprendizados a que eu cheguei que vai o episódio dessa semana, cê vem?edição: @‌valdersouza1 identidade visual: @‌amandafogacatexto: @‌natyopsPUBLICIDADE INSIDERCUPOM: NOMEASCOISASLINK: https://creators.insiderstore.com.br/NOMEASCOISAS*MEU LIVRO: Medo de dar certo: Como o receio de não conseguir sustentar uma posição de sucesso pode paralisar você | Amazon.com.brApoie a nossa mesa de bar: https://apoia.se/paradarnomeascoisas

durée : 00:02:42 - Regarde le monde - Sur l'enveloppe, écrit soigneusement à la main, le nom du destinataire : Nicolas Maduro. Numéro de matricule : 00734-506. L'adresse est inscrite juste en dessous : Centre de détention métropolitain de Brooklyn, État de New York. Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

L'aléa devient Numéro Une ! Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

ICE vs Protestors has been all the news rage recently, and everyone out there has some (usually very strong) opinion on it. How should Christians think about ICE and the work they are doing? How should we respond to law enforcement in general? What about when we don't agree with everything they are doing?In today's episode, Pastor Derek and Pastor Jackie talk through a listener question on who ICE is, what the Bible says about immigration in general, following the law of the land, and when/if to ever disobey that law. We understand how heated this topic is (especially because it's happening right where we live!) and our hope is that as you listen, you are able to take a step back from the emotion, think critically while seeking what is right and true while also approaching the topic from a standpoint of biblical love.The 17:17 podcast is a ministry of Roseville Baptist Church (MN) that seeks to tackle cultural issues and societal questions from a biblical worldview so that listeners discover what the Bible has to say about the key issues they face on a daily basis. The 17:17 podcast seeks to teach the truth of God's Word in a way that is glorifying to God and easy to understand with the hope of furthering God's kingdom in Spirit and in Truth. Scriptures: Acts 17:24-26; Deut. 32:8; Gen. 11:7-8; Gen. 10:5, 19-20; Josh. 1:4-6; Exo. 23:9; Lev. 19:33-34; Deut. 24:17-18; Deut. 10:19; Lev. 25:35; Exo. 22:20-21; Exo. 12:49; Lev. 16:29-30; Lev. 17:8-10; Lev. 18:26-29; Num. 9:14; Num. 15:15-16; Rom. 13:1-7; Prov. 31:4, 8-9; Titus 3:1; Dan. 3:16-18; Dan. 6:7-10; Acts 4:18-20; Acts 5:27-29; 1 Pet. 2:17-18; Acts 22:25-29; Acts 25:11-12If you'd like access to our show notes, please visit www.rosevillebaptist.com/1717podcast to see them in Google Drive!Please listen, subscribe, rate, and review the podcast so that we can reach to larger audiences and share the truth of God's Word with them!Write in your own questions to be answered on the show at 1717pod@gmail.com.  God bless!

Num 21:4-9 A special communion message.

Num. 16:41–50 Ps. 103:20–22 Luke 16:19–31 Heb. 11:39–12:2  What is the "cloud of witnesses" that surrounds us? Are they the saints who have gone before us, can we interact with them? In this message, we look at the Roman Catholic practice of praying for and to the saints, and respond to this teaching.

Num momento em que se discute tanto o fim da escala 6x1 lembro que, em dezembro de 1925, portanto, há 100 anos, era aprovada a 1a lei de férias remuneradas no Brasil. Falo sobre o contexto e as razões de aprovação dessa lei, assim como as críticas de quem achava que ela iria destruir a economia e comparo com as discussões que fazemos hoje sobre o fim da escala 6x1.

En Pologne, la désinformation russe continue de se frayer un chemin sur les réseaux sociaux. Depuis plusieurs semaines, des contenus générés par l'intelligence artificielle font la promotion du Polexit, c'est-à-dire la sortie de la Pologne de l'Union européenne. Ces vidéos sont devenues si virales qu'à Varsovie, les autorités se sont saisies de la question.  De notre correspondant à Varsovie, Sûre d'elle, le regard face caméra, la jeune influenceuse s'adresse directement aux spectateurs, les emblèmes nationaux imprimés sur son t-shirt blanc. « Je veux le Polexit, car je veux la liberté de choisir. Même si ça doit nous coûter plus cher. Je n'ai pas connu la Pologne avant l'Union européenne, mais j'ai le sentiment qu'elle était davantage polonaise qu'aujourd'hui ». Ce visage séduisant, créé par l'intelligence artificielle, a rassemblé plus de 200 000 vues et plus de 20 000 likes sur le compte TikTok Prawilne Polki (« les vraies Polonaises » en français). L'apparence de ses pseudo-influenceuses leur a notamment permis d'atterrir sur l'algorithme des plus jeunes utilisateurs et des utilisatrices de la plateforme. « Je veux le Polexit. Il y en a marre que la Pologne soit dirigée depuis Bruxelles. Il y en a marre d'entendre qu'on ne peut pas se débrouiller sans une bénédiction venue de l'extérieur. C'est notre droit, notre argent et nos décisions ». Une campagne de désinformation ciblée L'objectif de ces vidéos est clairement affiché : convaincre les internautes Polonais des bienfaits du Polexit en décrédibilisant l'Union européenne et inciter à la haine contre le gouvernement de Donald Tusk. « Quand je parle du Polexit, on me répond "peur, catastrophe, fin du monde". C'est toujours la même musique. Aucune discussion sur "qui décide réellement à notre place", et "pourquoi". Il est grand temps que l'on puisse en parler tranquillement ».  À un an des élections européennes, les autorités polonaises prennent la menace de ces vidéos très au sérieux, et ont elles-mêmes demandé à TikTok de bloquer le compte de Prawilne Polki. Pour le porte-parole du gouvernement, l'entité derrière cette campagne de désinformation ne fait aucun mystère. « Cela ne fait aucun doute qu'il s'agit d'un acte de désinformation russe. D'abord parce que ça ne va pas dans le sens des intérêts de la Pologne, mais 100% sans le sens des intérêts russes. Et ensuite parce qu'en regardant attentivement, on remarque la grammaire russe ».  TikTok dans le viseur des autorités Signataire du « Code de pratique européen sur la désinformation », TikTok est censée identifier et empêcher la propagation de ce type de contenu. Le vice-ministre du Numérique, Dariusz Standerski, s'est tourné vers Bruxelles pour mettre à jour d'éventuels manquements de la part de la plateforme. « J'ai adressé une requête à la vice-présidente de la Commission européenne, (...) pour enquêter et savoir si TikTok remplit sa mission d'évaluation des risques liés à la propagation de la désinformation, (...) et si elle a réagi assez et assez vite pour bloquer des contenus qui vont à l'encontre de son règlement ». Selon un sondage paru début décembre, un quart des Polonais se déclare aujourd'hui en faveur du Polexit.

Num momento em que o país volta a discutir os seus valores e divide-se entre a tentação fácil da mentira e do populismo e a complexidade dos factos e da verdade, o jornalista Bernardo Mendonça desafia a psicoterapeuta Gabriela Moita e o psiquiatra Daniel Sampaio a deitarem o país no divã para esclarecerem os maiores desafios, medos, equívocos e armadilhas que persistem na sociedade e intimidade e se fazem sentir na hora de votar. Ouçam-nos nesta conversa desassombrada gravada ao vivo na 3ª edição do Expresso Podfest, para o podcast “A Beleza das Pequenas Coisas”, que conta com uma atuação especial ao vivo de A garota não, que toca o novo genérico original deste podcast.See omnystudio.com/listener for privacy information.

Sam Sauvage était l'invité du Double Expresso RTL2 ce vendredi 30 janvier pour une session live et une interview en direct. Révélation Pop-Rock RTL2 de l'année 2025, l'artiste est venu interpréter son single "La Fin du Monde" et évoquer la sortie de son premier album "Mesdames Messieurs", attendue le 30 janvier 2026. En interview, Sam Sauvage est également revenu sur sa nomination aux Victoires de la Musique 2026 dans la catégorie Révélation masculine, ainsi que sur sa tournée à venir dans toute la France, avec un passage à l'Olympia prévu le 15 décembre 2026. L'info du matin - Et si dormir à deux était finalement une bonne idée ? Le winner du jour - Ils cambriolent un entrepôt, prennent la fuite et s'embourbent quelques mètres plus loin. - Un acteur parvient à retrouver son téléphone volé en Chine. Le flashback du jour - Juin 2006 : ouverture de la Coupe du monde en Allemagne. - Numéro 1 des ventes avec Shakira feat. Wyclef Jean et "Hips Don't Lie". - Sortie en France du film d'animation "Cars", énorme succès en salles. Les savoirs inutiles - Le 19 septembre 1783, Joseph et Étienne Montgolfier réalisent la première expérience de ballon à air chaud, ouvrant la voie à l'aviation. La chanson du jour - Madonna "Ray of Light" Le jeu surprise (Le cinéphile) - Ludovic de Bayonne gagne un iPad. La Banque RTL2 - Aurélie de Soleymieux, vers Saint-Étienne, gagne 800 €. - Jessica d'Hermonville, vers Reims, repart avec une montre Kelton. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Haute Commissaire à l'Enfance et ancienne Ministre déléguée chargée de l'Enfance, de la Jeunesse et des Familles, Sarah El Haïry porte une voix forte au sein des institutions pour défendre les droits des enfants.Invisible, oublié ou perçu comme un « nuisible » : quelle place la société française accorde-t-elle aujourd'hui à l'enfant ?Dans cet épisode intense et engagé, nous interrogeons nos imaginaires culturels et politiques autour de l'enfance, avec un regard sur les défis actuels.Engagée sur les sujets du numérique, de la lutte contre les violences faites aux enfants et de l'accompagnement à la parentalité, Sarah El Haïry s'appuie sur son expérience personnelle et professionnelle pour proposer une vision systémique de la protection de l'enfance et de l'inclusion des familles.Au fil de l'échange, elle nous partage son analyse sur l'invisibilisation croissante des enfants, la montée des discours « no kids », la place des familles dans l'espace public ou encore les réalités souvent méconnues de la violence éducative ordinaire.Elle questionne la capacité collective à écouter la parole des enfants et livre des pistes concrètes pour bâtir une société « à hauteur d'enfant », où chaque acteur, du citoyen au politique en passant par le monde économique, prend sa part de responsabilité.Au programme de l'épisode :(02:10) L'enfance de Sarah El Hairy(04:50) Le cheminement vers l'engagement, de l'associatif au politique(06:54) La création du Haut commissariat à l'enfance : vers une politique transversale(10:26) Faut-il un ministère de l'Enfance ? Limites du système actuel(13:30) Signaux inquiétants : violences, invisibilisation, phénomène « no kids »(15:06) Numérique, criminalité pédosexuelle : de nouveaux dangers à l'ère digitale(20:02) Transformer la culture de l'enfance(22:45) L'urgence de soutenir la parentalité et rompre l'isolement des parents(25:54) Natalité en berne : comprendre et accompagner le renoncement(31:29) « Choix des familles » : valoriser les lieux inclusifs et ouvrir la voie à une société « kids friendly »(38:01) Donner la parole aux enfants et repenser la démocratie à leur hauteurUn épisode qui nous invite à repenser collectivement la place donnée à l'enfant dans nos politiques publiques, et à porter l'enfance comme projet de société.

Num país que depende do trabalho dos imigrantes, o cronista fala da injustiça e dos insultos com "quem nos está a servir e veio dar vida a um país moribundo". Sobre a campanha e as presidenciais, diz que Seguro esteve melhor no debate e o desafio agora é colocar as pessoas a votar. Pelo seu lado já decidiu, mas deixa um reparo. See omnystudio.com/listener for privacy information.

durée : 00:08:09 - L'invité de 6h20 - par : Mathilde MUNOS - Anne Le Hénanff, ministre déléguée chargée de l'Intelligence artificielle et du Numérique, présente, jeudi, la nouvelle stratégie nationale de cybersécurité. Sur France Inter, elle annonce notamment la mise en place d'une "plateforme d'information unique" et l'accompagnement des PME. Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

Janvier 2026 - Numéro 72 : ・Les nouvelles de l'équipe ・Les sujets d'actualité : Point politique, fin du procès Yamagami, affaire resto Gadouya, fin des pandas au Japon, rupture de matcha, violence envers le personnel de gare, etc. ・Les recommandations L'équipe Gaijin San : Vincent (@Vince_Tokyo), Nicolas (@Ryo_Saeba_3) et Amaury

Mihai Morar și medicul Adrian Copcea ne propun o nouă perspectivă asupra unui an anunțat dificil: nu de situația economică trebuie să ne temem!2026 se anunță deja un an dificil, însă atenția noastră ar trebui să fie centrată mai curând pe  ... sănătatea noastră. Cea pe care o neglijăm constant. Iar avertizarea vine de la Adrian Copcea, medic primar specialist în diabet, nutriție și boli metabolice. Cifrele sale arată mai rău decât cele ale economiștilor. Numărul românilor catalogați drept obezi crește constant, iar al celor care au deja sau sunt amenințați de diabet este foarte mare. Însă, spre deosebire de situații pe care nu le poți influența, aici ai noroc. Pentru că sănătatea ta este, în primul rand, în mâna ta. Și ca să fie și mai simplu, îți mai dăm și noi un ajutor: invitatul de azi îți spune direct ce să eviți și ce să faci ca să rămâi sănătos. Soluții pe care le regăsești și în cartea sa – Diabetul pe înțelesul tuturor – cartea care se adresează atât celor care vor să evite diabetul, cât și celor care încearcă să îl gestioneze corect.Pentru un 2026 mai bun și mai ales, mai sănătos, medicul Adrian Copcea îi dă lui Mihai Morar prima consultație a anului, acolo unde optimismul nu se sperie de previziuni: la Fain & Simplu. 

Chaque jour, en quelques minutes, un résumé de l'actualité culturelle. Rapide, facile, accessible.Notre compte InstagramDES LIENS POUR EN SAVOIR PLUSGTA 6 : Numérama, Xboxygen, Tom's GuideSUPER BOWL 2026 : Le HuffPost, BFM TVZOOTOPIE 2 : Deadline, PremièreMISTER FRANCE 2026 : BFM TV, France Bleu ICITOURNÉE GRÜNT : Ouest-France, KonbiniCHRISTOPHE GLEIZES : France 24, FranceinfoÉcriture : Enzo BruillotIncarnation : Blanche Vathonne Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

We believe God knows everything, but if He does, why does He do things that grieve Him? Why does he regret decisions He makes if He doesn't make mistakes?In today's episode, Pastor Derek and Pastor Jackie answer a listener question around God's omniscience (knowing all things) and how that connects to his grief and sorrow over how things play out. There are some Scriptures that may give us pause when it comes to understanding the heart and mind of God, especially when we know God doesn't make mistakes. Our hope is that as you listen to this episode, you are able to learn a little more about the heart of God and why He allows things to happen in life that cause Him grief and heartache.The 17:17 podcast is a ministry of Roseville Baptist Church (MN) that seeks to tackle cultural issues and societal questions from a biblical worldview so that listeners discover what the Bible has to say about the key issues they face on a daily basis. The 17:17 podcast seeks to teach the truth of God's Word in a way that is glorifying to God and easy to understand with the hope of furthering God's kingdom in Spirit and in Truth. Scriptures: Psa. 147:5; Job 28:24; Prov. 15:3; Psa. 139:4, 16; Jer. 1:5; Psa. 44:21; 1 John 3:20; 1 Pet. 1:1-2; 1 Sam. 15:11; 1 Sam. 15:28-29; 1 Sam. 15:35; Gen. 6:5-7; Gen. 24:67; Judg. 21:6; 1 Chr. 19:1-2; Job 42:6; Exo. 32:14; Num. 23:19; Jonah 4:2; Judg. 2:18; Gen. 6:6; Gen. 34:5-7; Gen. 45:5; 1 Chr. 4:10; Psa. 78:40; Isa. 63:10; Matt. 26:36-39; Mark 3:1-5; Eph. 4:30; Exo. 34:6-7; Psa. 103:8; Ezek. 33:11; Lam. 3:32-33; 2 Pet. 3:9; Joel 2:13; 1 Pet. 2:21-24; John 10:11; Luke 6:27-35.If you'd like access to our show notes, please visit www.rosevillebaptist.com/1717podcast to see them in Google Drive!Please listen, subscribe, rate, and review the podcast so that we can reach to larger audiences and share the truth of God's Word with them!Write in your own questions to be answered on the show at 1717pod@gmail.com.  God bless!

Après 7 ans et plus de 120 épisodes, je referme le chapitre des Équilibristes pour ouvrir un nouveau laboratoire : RELIER.Ce podcast m'a transformée, m'a permis de créer la vie professionnelle que je vis aujourd'hui. Un immense merci à vous, auditeurs et auditrices, invitées et invités. J'ai synthétisé ce que j'ai appris dans mon livre "En équilibre". Désormais, c'est un nouveau terrain de jeu que je crée avec RELIER, plus en phase avec les besoins qu'expriment les personnes que j'accompagne quotidiennement.Plusieurs convictions ont nourri cette décision :Dans un contexte anxiogène, volatile et imprévisible, les organisations humaines ont besoin de personnes qui tiennent la barre et le cap, qui continuent d'avancer, dans le respect de l'écologie humaine : la leur et celle de leurs équipes. Ces personnes-là ont besoin d'être nourries intellectuellement, émotionnellement, et dans leurs connexions humaines."Less content, more connection" : je ne crois plus au modèle de la création de contenu. Ce qui manque aujourd'hui, ce ne sont pas les contenus de qualité, mais des espaces pour transformer l'inspiration en action, et des pairs pour nous accompagner sur cette voie.Vous m'avez souvent dit vouloir poursuivre la conversation ensemble. Moi aussi.RELIER, c'est un laboratoire vivant du leadership durable : un rendez-vous mensuel pour relier les personnes, les univers et les idées. Une fois par mois, nous accueillons ensemble un invité expert (chercheur, artiste, dirigeant.e…) dont l'univers éclaire différemment nos défis de managers. Puis nous transformons l'inspiration en action concrète lors d'un atelier quelques semaines après.RELIER a été pensé pour les résistants silencieux qui tiennent la barre dans les organisations, celles et ceux qui donnent beaucoup et cherchent des alliés pour travailler mieux et vivre bien. On démarre en février avec Chiara Kirschner sur l'art de marcher pour décider.Merci pour ces 7 années. Les épisodes des Équilibristes restent disponibles, et j'espère vous retrouver dans RELIER.Sandra***************Pour en savoir plus sur Relier : https://tinyurl.com/2kpdu76b ***************Numéros d'Équilibristes est la lettre que j'envoie 2 fois par mois (et elle va bientôt changer de nom) - c'est là que je partage ressources, observations et analyses, dont le point de départ est souvent le quotidien ou mon travail avec mes clients. C'est là aussi que j'annonce en avant-première tous les événements et opportunités de travailler ensemble. Vous pouvez vous abonner ici.Découvrez mon livre, En Équilibre, qui déconstruit le mythe de l'équilibre vie pro vie perso et explore 4 grands besoins derrière celui de préserver son équilibre de vie.Pour découvrir comment travailler ensemble, rendez-vous sur www.conscious-cultures.comPour écouter tous les épisodes des Équilibristes, rendez-vous sur www.lesequilibristes.comConnectons-nous sur les réseaux : LinkedinHébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

“Criança que não sai do lugar está doente”, já diziam as avós. Andar, explorar e descobrir novos horizontes faz parte da infância tanto quanto cobrir os adultos com milhares de perguntas. Tudo isso por um motivo simples: aos poucos, os pequenos crescem e, para isso, precisam descobrir seus limites, até onde podem conquistar espaço e conhecimento. No livro O menino que queria ir, lançamento do selo Globinho, a experiência de ver o mundo encolher conforme a curiosidade infantil aumenta é contada com o texto suave da experiente Blandina Franco. Toda a ambientação poética parece mais intensa acompanhada das ilustrações de José Carlos Lollo, criador dos cenários dessa surpreendente viagem. Num convite para que as crianças usem sua curiosidade para descobrir até onde vão seus limites, a história de Blandina Franco mostra um simpático menino com olhos ávidos, que não tem nome, mas que tem muitas vontades. Testando suas aptidões, o menino começa um percurso que começa dentro da confortável barriga da mãe e vai ganhando novos horizontes, como o quintal de casa, a rua, a cidade, outros países... Nessa aventura movida por uma combinação de coragem e vontade de desvendar o mundo, o menino chega até ao espaço sideral, destino imaginário preferido pelas crianças que não conseguem (nem querem) parar quietos. Para acompanhar a história juntamente com as ilustrações do livro, compre o livro aqui: ⁠https://amzn.to/4jF6QbwSe vc gostou, compartilhe com seus amigos e me siga nas redes sociais! ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/podcast_livros_que__amamos/ E fiquem ligados, porque toda sexta-feira publico uma nova história. Até mais!

Anne Ghesquière reçoit Lydie Castells, auteure et conférencière, créatrice de la numérologie stratégique® et de son école éponyme. Ensemble, elles explorent l'énergie particulière de 2026, année universelle 1, qui marque l'ouverture d'un tout nouveau cycle de neuf ans, après une année 2025 placée sous le signe du bilan. Quels sont les enjeux de ce nouveau départ, à la fois sur le plan individuel et collectif ? Comment poser des fondations solides pour les années à venir ? Quels choix, projets ou orientations sont favorisés par cette vibration du 1 ? Un épisode pour décrypter les grandes dynamiques de 2026, affiner ses décisions et entrer dans ce nouveau cycle avec clarté, audace et alignement. À vos stylos ! Épisode #655Et si vous voulez en savoir plus sur la numérologie stratégique®, n'hésitez pas à visiter le site de Lydie Castell.Quelques citations du podcast avec Lydie Castells :"La numérologie n'est pas un art divinatoire mais un outil d'aide à la décision.""2026, c'est l'énergie 1 du commencement.""L'intuition c'est l'outil qu'on devrait apprendre à l'école."À réécouter : #557 Numérologie 2025 : émotions, bilan et renouveau ! #453 Lydie Castells : Numérologie 2024 : concrétisation et positionnement#237 Lydie Castells : Mon enfant et la numérologieRecevez chaque semaine l'inspirante newsletter Métamorphose par Anne GhesquièreDécouvrez Objectif Métamorphose, notre programme en 12 étapes pour partir à la rencontre de soi-même.Suivez nos RS : Insta, Facebook & TikTokAbonnez-vous sur Apple Podcast / Spotify / Deezer / CastBox / YoutubeSoutenez Métamorphose en rejoignant la Tribu MétamorphoseThèmes abordés lors du podcast avec Lydie Castells :00:00Introduction02:00Présentation invitée03:06Le démarrage d'un nouveau cycle03:55La numérologie, un outil d'aide à la décision.04:24Cycle et dimension sacrée des nombres05:46La "numérologie stratégique"08:33Retour sur les énergies de 202512:042026 : énergie 1 du démarrage14:51Au niveau collectif16:52Calculer son année personnelle19:33En cas d'année personnelle 922:03L'énergie du mois de janvier22:53En cas d'année personnelle 424:42L'année personnelle d'une entreprise et auto-entreprise29:15Les liens en 202632:07En cas d'année personnelle 635:19Calculer son chemin de vie38:34La place de l'intuition et du libre arbitre42:45Un exemple avec une personnalité connue46:22Septembre en énergie 147:52Points de vigilance : la version contrariée de l'énergie 150:04En cas d'année personnelle 3,1 ou 451:40Numérologie et TDAH54:45Le mot de la finAvant-propos et précautions à l'écoute du podcast Photo DR Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.