Podcasts about Orthodox

In this episode I talk with Dr. Caleb T. Friedeman about his groundbreaking new book, Gospel Birth Narratives and Historiography: Reopening a Closed Case (Baylor University Press). For centuries, scholars have debated whether the birth narratives of Jesus in Matthew and Luke were intended as history or legend. Many modern studies dismiss them as legendary embellishments.Dr. Friedeman challenges this skepticism by showing that, in ancient biographies, birth narratives were typically written with historiographic intent. His research demonstrates that the Gospel birth narratives fit this pattern, meaning they were meant to be understood historically—not as myth.We discuss:Why modern scholarship often sidelines Jesus' birth narrativesHow ancient biographers like Plutarch and Suetonius treated birth storiesWhat this means for reading Matthew 1–2 and Luke 1–2 todayImplications for historical Jesus studies and Christian faithThis conversation will deepen your appreciation for the Gospels and their historical reliability.Youtube - https://youtu.be/3j6SQLa_zCMAudio - https://andymilleriii.com/media/podcastApple -  https://podcasts.apple.com/us/podcast/more-to-the-story-with-dr-andy-miller/id1569988895?uo=4Dr. Caleb T. Friedeman (PhD, Wheaton College) is David A. Case Chair of Biblical Studies and Associate Research Professor of New Testament at Ohio Christian University. He is the author of The Revelation of the Messiah and coauthor of Holiness: A Biblical, Historical, and Systematic Theology. His latest work, Gospel Birth Narratives and Historiography, reframes the discussion of Jesus' birth in historical scholarship.Resources & Links:Order Gospel Birth Narratives and Historiography from Baylor University PressConnect with Dr. Caleb Friedeman: calebfriedeman.comIf you are interested in learning more about my two full-length video-accompanied courses, Contender: Going Deeper in the Book of Jude andHeaven and Other Destinations: A Biblical Journey Beyond this World , visit andymilleriii.com/coursesAnd don't forget about my most recent book, Contender, which is available on Amazon! Five Steps to Deeper Teaching and Preaching - Recently, I updated this PDF document and added a 45-minute teaching video with slides, explaining this tool. It's like a mini-course. If you sign up for my list, I will send this free resource to you. Sign up here - www.AndyMillerIII.com or Five Steps to Deeper Teaching and Preaching. Today's episode is brought to you by Wesley Biblical Seminary. Interested in going deeper in your faith? Check out our certificate programs, B.A., M.A.s, M.Div., and D.Min degrees. You will study with world-class faculty and the most racially diverse student body in the country. www.wbs.eduThanks too to Phil Laeger for my podcast music. You can find out about Phil's music at https://www.laeger.net

In this episode Rachel is joined by her friend Aliza! Aliza's profession is in the mental health field, but her dating life seems to be as well. Aliza tells Rachel her crazy stories and what is wrong with these guys? Why do most of them seem like better candidates to be Aliza's patients than to be her husband? Aliza and Rachel also discuss how guys suddenly become different people as soon as they get your number. Aliza also tells Rachel about some of her work as a sex therapist and why it is such an important job in the Orthodox world. This is definitely an episode you don't want to miss!Shticky Situations is sponsored by CoronaCrush. To find out more information about CoronaCrush visit their website and coronacrush.co. Also join the CoronaCrush Facebook group and sign up for speed dating events!Remember to like the Shticky Situations page on Facebook, follow @shtickysituationspod on Instagram, and follow @shtickysituationspod on Tiktok! And make sure to join the Shticky Situations Loop Group:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://loopmein.app.link/invite?uuid=7bd5252c-c1ff-47fc-938b-1c319c57354e⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Want to be a guest and hang out with Rachel and discuss your own dating stories? Apply today https://forms.gle/FhwZs74JBTJgGpw8A! Want to try your luck at dating Rachel or any of her guests? Also apply today https://forms.gle/J31HUQ5aYTzjz5Bv6! You can also send an email too shtickysituationspod@gmail.com or DM @shtickysituationspod on Instagram. Serious inquiries only.Shticky Situations is sponsored by Primrose Flower Shoppe! Primrose is located at 2922 Avenue M, Brooklyn, phone number 929-376-9815, and follow them on Instagram @primroseny.

Everyone knows Catholics and Eastern Orthodox both recite the Nicene Creed – except we don't recite the exact same Creed. A thousand years ago the Latin West quietly slipped three little words – “and the Son” (filioque) – into the line about the Holy Spirit, and the East has never gotten over it. In this episode Greg and Cory explain where those words came from (Spain fighting Arian barbarians), why Rome eventually made them universal, why the Orthodox still call it heresy, and whether the upside-down Trinity triangle actually changes anything about God. With Pope Leo XIV just back from Constantinople talking reunion again, we ask the question everybody's asking online: can 966 years of bad blood really be fixed by just… dropping three words? Spoiler: it's way more complicated than that – and way more interesting. SUPPORT THIS SHOW Considering Catholicism is 100% listener-supported. If this podcast has helped you on your journey, please become a patron today! For as little as $5/month you get: • Every regular episode ad-free and organized into topical playlists • Exclusive bonus content (extra Q&As, Deep-Dive courses, live streams, and more) • My deepest gratitude and a growing community of like-minded listeners ➡️ Join now: https://patreon.com/consideringcatholicism (or tap the Patreon link in your podcast app) One-time gift: Donate with PayPal! CONNECT WITH US • Website & contact form: https://consideringcatholicism.com • Email: consideringcatholicism@gmail.com • Leave a comment on Patreon (I read every one!) RATE & REVIEW If you enjoy the show, please leave a rating (and even better, a review) on Apple Podcasts, Spotify, or wherever you listen — it really helps new listeners find us. SHARE THE SHOW Know someone who's curious about Catholicism? Send them a link or share an episode on social media. Thank you! Christus vincit, Christus regnat, Christus imperat.

In this episode, I speak with Fr. Deacon Ananias about Orthodox epistemology and the claim that true knowledge is not grounded in autonomous reason but in God's self-revelation. Contrasting Athens and Jerusalem, this conversation explores why Orthodoxy understands truth not as an idea, but as a Person: Jesus Christ. We discuss revelation as theophany, the limits of philosophy, the apophatic tradition, and how knowledge in the Church is personal, communal, and transformative, not merely intellectual. Topics include: - East vs. West on knowledge and reason - Revelation as encounter, not information - Apophatic knowing and humility - Philosophy: rejected, redeemed, or baptized? - Why truth is known in communion For more from Fr Deacon Ananias, go here: https://www.patristicfaith.com  ...and here: https://www.youtube.com/@esorem Sponsors: Fox n Sons Coffee: https://www.foxnsons.com  Code: BUCK15 Perfect Spiral Capital: https://PerfectSpiralCapital.com/counterflow Podsworth App: https://podsworth.com  Code: BUCK50 for HALF off your first order! Clean up your recordings, sound like a pro, and support the Counterflow Podcast! Full Ad Read BEFORE processing: https://youtu.be/F4ljjtR5QfA  Full Ad Read AFTER processing: https://youtu.be/J6trRTgmpwE Donate to the show here: https://www.patreon.com/counterflow  Visit my website: https://www.counterflowpodcast.com  Audio Production by Podsworth Media: https://www.podsworth.com  Leave us a review and rating on Apple Podcasts! Thanks!

Coming in at #25 Black Label Trading Company Orthodox Toro.  Black Label Trading Company was the first brand founded by James Brown. During the early days of Black Label Trading Company, James Brown built a reputation for bold, dark wrapper brands. However, over the past decade, we have seen Brown emerge as one of the industry's top blenders. At the same time, we've seen him expand well beyond bold and dark wrappers and master a wide range of tobaccos and blends. With Orthodox, this blend shows that while Brown has expanded his horizons, he can still mix bold and dark elements. Full Details: https://wp.me/p6h1n1-yhn

Coming in at #25 Black Label Trading Company Orthodox Toro.  Black Label Trading Company was the first brand founded by James Brown. During the early days of Black Label Trading Company, James Brown built a reputation for bold, dark wrapper brands. However, over the past decade, we have seen Brown emerge as one of the industry's top blenders. At the same time, we've seen him expand well beyond bold and dark wrappers and master a wide range of tobaccos and blends. With Orthodox, this blend shows that while Brown has expanded his horizons, he can still mix bold and dark elements. Full Details: https://wp.me/p6h1n1-yhn

Wherein we sup. Invite us to your table: gwritersanon@gmail.com  Transcend to our Facebook page (Ghost Writers, Anonymous).  

All about Creation Justice Ministries and their upcoming Transformative Leadership Program.  Creation Justice Ministries (formerly the National Council of Churches Eco-Justice Program) represents the creation care and environmental justice policies of major Christian denominations throughout the United States. We work in cooperation with 39 national faith bodies including Protestant denominations and Orthodox communions as well as regional faith groups, and congregants to protect and restore God's Creation. CJM's Transformative Leadership Program is for church teams who want to transform their faith communities into active climate action leaders by equipping and inspiring their congregations to adopt meaningful and effective practices for creation justice. The Transformative Leadership Program is a free opportunity for congregational teams to participate in a 3-day, in-person workshop that combines climate communication, practical theological approaches, and community organizing tools to equip leaders in shaping their church's relationship to creation justice. Derrick's bio.  

Send Superchats at any time here: https://streamlabs.com/jaydyer/tip Join this channel to get access to perks: https://www.youtube.com/channel/UCnt7Iy8GlmdPwy_Tzyx93bA/join Order New Book Available here: https://jaysanalysis.com/product/esoteric-hollywood-3-sex-cults-apocalypse-in-films/ Get started with Bitcoin here: https://www.swanbitcoin.com/jaydyer/ The New Philosophy Course is here: https://marketplace.autonomyagora.com/philosophy101 Set up recurring Choq subscription with the discount code JAY60LIFE for 60% off now https://choq.com Subscribe to my site here: https://jaysanalysis.com/membership-account/membership-levels/ Follow me on R0kfin here: https://rokfin.com/jaydyer Music by Dr Evo the Producer, Jay Dyer and Amid the Ruins 1453 https://www.youtube.com/@amidtheruinsOVERHAUL Join this channel to get access to perks: https://www.youtube.com/channel/UCnt7Iy8GlmdPwy_Tzyx93bA/join #entertainment #podcast #comedyBecome a supporter of this podcast: https://www.spreaker.com/podcast/jay-sanalysis--1423846/support.

Is Catholicism really growing? Across TikTok, YouTube, and X, Catholic and Orthodox content seems to be exploding — but is this a true religious shift or just a digital trend? In this video, Christian Barrett explores why Catholic conversations are increasing, whether Catholicism is actually growing statistically, and what all of this means for Protestant churches today.In Part 1, he analyzes the rise of Catholic and Orthodox voices online, the renewed interest in tradition, liturgy, and authority, and what's driving the digital “Catholic moment.”In Part 2, he examines what's actually growing in Christianity and why Protestantism — especially evangelical and non-denominational churches — continues to shape most conversions worldwide. We also discuss what Protestants must recover: depth, discipleship, theology, formation, and historic rootedness.Support Emet Ministries, so we can continue to provide content and resources to help disciples become disciplers: https://veritas-ministry-415223.churchcenter.com/givingMy reading list:⁠ https://www.goodreads.com/user/show/74696644-christian-barrettChapters:00:00 – Is Catholicism Really Growing?00:22 – Why Catholic Content Is Exploding Online04:18 – Are Catholicism and Orthodoxy Actually Growing in Real Numbers?12:03 – What's Really Growing in Christianity Today?15:40 – What the Rise in Christian Interest Means for Protestants17:XX – The Protestant Opportunity: Depth, Discipleship, and FormationCatholicism growth, Catholic revival, Protestant church decline, Orthodoxy trends, is Catholicism growing, why Catholicism is growing, Catholic TikTok, Protestant vs Catholic, Christian trends 2025, Christian conversions data, theology, church history, Emet Ministries#catholic #protestant

Join the MENS ONLY Logos Academy as we read through one of the more important Orthodox works for the people of our current time starting on Wednesday December 17th at 7:00pm EST. The Orthodox Survival course by Fr. Seraphim Rose is an intellectual journey demonstrating where the West went wrong and how we arrived in the world we no live in today. Sign up today! https://www.skool.com/logosacademy Thumbnail and Clips: iPak Arts: https://linktr.ee/ipak_arts

In this interview I'm joined by Craig Truglia to discuss his book, The Rise and Fall of the Papacy, in which he goes through the evidence for and against the papacy century by century throughout the first millennium of the church. Over the course of the conversation, we discuss the nature and extent of the Bishop of Rome's role in the early church, whether there was a bishop in Rome during the first century, and much more. Read the Book: https://amzn.to/4pXQJYwCraig's Channel:  @OrthodoxChristianTheology Want to support the channel? Here's how!Give monthly: https://patreon.com/gospelsimplicity  Make a one-time donation: https://paypal.me/gospelsimplicityBook a meeting: https://calendly.com/gospelsimplicity/meet-with-austinRead my writings: https://austinsuggs.substack.com/Support the show

The Israel Democracy Institute has released its 2025 Statistical Report on the ultra-Orthodox. Amongst the key findings : the ultra-Orthodox society is one of the youngest in the world; although 33% of ultra-Orthodox families live below the poverty line, 75% own an apartment—a rate higher than that of the general population; and the majority of those counted as ultra-Orthodox in the IDF are not really ultra-Orthodox or have since left the Haredi community. KAN's Mark Weiss spoke with Dr. Gilad Malach head of the Israel Democracy Institute's Ultra-Orthodox Society in Israel Program. (Photo:Flash90)See omnystudio.com/listener for privacy information.

From Restless to Rooted: Joshua Williams on Calling, Repentance, and a Faith That Endures.What happens when the map you drew for your life no longer fits the road God is actually giving you? In this continuation of our conversation with Joshua Williams, we trace a candid journey through disappointment, redirection, and the quiet practices that turn belief into a way of life. This isn't highlight-reel faith; it's the daily, hidden work of following Jesus when the feelings fade and the next step isn't obvious.In this episode you'll hear about:Calling vs. career: how God reshapes ambition into service and steadies the heart when doors close.Repentance as renewal: not shame, but the rhythm that keeps love honest and hope alive.Prayer that holds in storms: learning to pray Scripture when words run out.Community and accountability: why “just me and Jesus” isn't enough when you're tired, tempted, or unsure.Sacrament and Scripture together: how worship and the Word form a faith that lasts beyond trends.Suffering without cynicism: carrying grief to Christ and finding courage to begin again.Why listen: If you're in a season of waiting, change, or quiet rebuilding, Joshua's story offers both clarity and comfort—practical ways to keep moving with Jesus when you're short on answers but rich in questions.If this conversation encouraged you, subscribe, share it with a friend who needs steadying grace, and leave a quick review with the one practice—prayer, repentance, or community—you're committing to this week.**********What if the road to Jesus runs through a guru? We sit down with Joshua to trace his unlikely path from a Romanian “enlightenment” school to Orthodox Christianity, and we ask the questions seekers rarely say aloud: Do mystical experiences prove truth, or do they force us to ask which spirit we're listening to?Joshua describes leaving the U.S. to “throw himself into the arms of the universe,” clinging to ideas like reincarnation and religious unity while resisting the moral claims of Christ. Inside a syncretic school that blended Hindu and Buddhist concepts, he encountered a compelling teacher, apparent clairvoyance, and a vision of reality where Brahman reigns as impersonal essence. That promise of unity felt expansive—until it demanded he treat personhood, love, and moral responsibility as illusions. We contrast that with the Orthodox claim that God is personal and tri-personal: the Trinity as eternal communion, love that exists before creation, and a God who is everywhere present yet distinct from creation. Rather than absorbing us into a faceless One, God calls us by name and invites real relationship.Across the conversation, we map the turning points: irritation at the name of Jesus giving way to self-awareness, recognition of authentic Christian witness, and a rethinking of “science versus faith” that leaves shallow slogans behind. We explore discernment of spirits, why power isn't proof, and how an impersonal metaphysics drifts toward quiet nihilism. Then we look at the Orthodox vision of personhood that grounds meaning: if we're made in God's image, our capacity for love is not a cosmic trick—it's the point.If you've chased enlightenment and still long for a face behind the light, this story will meet you where you are. Listen, share with a friend who's wrestling with pantheism or syncretism, and leave a review to help others find the show. Subscribe for more conversations that take faith, reason, and experience seriously.Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses Radio: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses Radio on Instagram, XPlease leave a comment with your thoughts!

Fr. Kyrillos Ibrahim- Homily for the 1st Sunday of Kiahk. A reflection on the Mystery of the Incarnation as the meeting between the cry of God for His creation's redemption and salvation and the cry of humanity which is born from its bondage to sin and death. As God hears our cry, He also teaches us to hear the cry of our fellow human. Click the icon below to listen.

What did Hungarian Jewry look like on the eve of World War II? What was its size, religious composition and communal organization? What happened to Hungarian Jewry prior to the Nazi invasion in March 1944? What were the Nazi plans for Hungarian Jewry following the occupation? How were the deportations carried out and what was their scope? Who was the Jewish leadership in Budapest during this time? What were the roles of the Neolog (Hungarian Reform), Orthodox, secular and Zionist leaders in Budapest during the Nazi occupation? This overview will provide much needed context to understand the broader story of the Kastner train and ensuing controversy. Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at: yehuda@yehudageberer.com

In this solo episode of The Reformed Brotherhood, Jesse Schwamb explores the profound theological underpinnings of Jesus' parables in Luke 15. With co-host Tony Arsenal absent due to illness, Jesse takes listeners through the "deleted scenes" – insights and reflections that often occur off-mic – about the parables of the Lost Sheep and Lost Coin. These stories reveal God's relentless pursuit of sinners and set the stage for the upcoming discussion of the Prodigal Son parable. Jesse unpacks how these parables demonstrate not just God's willingness to receive sinners, but His active seeking of them – a grace that doesn't merely find us willing but makes us willing. This episode serves as a theological bridge, slowing listeners down to fully appreciate the scandal of God's love before diving into Jesus' most famous parable. Key Takeaways Context Matters: The parables of Luke 15 are Jesus' response to the Pharisees' grumbling about Him receiving sinners and eating with them. This historical context reveals the radical nature of Christ's ministry compared to the religious establishment. Grace Makes Us Willing: Drawing from Thomas Watson's quote, Jesse explains that God's grace doesn't find us willing to repent but actually creates that willingness in us – a foundational concept in Reformed theology. The Initiative of God: In all three parables, God is portrayed as the active seeker. The shepherd searches for the sheep, the woman sweeps for the coin, demonstrating that salvation begins with God's initiative, not ours. The Scandalous Love of Jesus: Christ's approach to sinners appeared scandalous to religious leaders because it violated their understanding of who deserved God's attention. Christ's Sympathetic Identification: Jesus doesn't just save us from a distance but enters into our suffering, identifying with us in our pain while remaining sinless. Heaven's Joy Over Salvation: The parables reveal God's extraordinary joy over each individual sinner who is saved, showing that the entire cost of redemption would be worth it even for just one person. From Death to Life: Drawing from Colossians 2, Jesse emphasizes that Jesus didn't come to make bad people good but to make dead people alive, canceling our certificate of debt through His cross. The Scandal of Divine Initiative The religious establishment of Jesus' day operated on the principle that religion was for "good people" – those who could maintain moral standards and ritual purity. When tax collectors and sinners were drawn to Jesus, the Pharisees were scandalized not just by Jesus' association with them, but by the possibility that these "hopeless cases" might be included in God's kingdom. This context sets up the revolutionary nature of Jesus' parables. As Jesse explains, "Religion by itself cannot help any of those people. Can't help pariahs in that way, and so it did no good then to command the good people to mix with the bad people, and then to treat them kindly and tell them of new possibilities." What makes Christianity utterly unique is that it begins not with human initiative but with divine pursuit. God in Christ actively seeks those who are lost, not waiting for them to clean themselves up or take the first step. This complete reversal of religious expectations demonstrates why these parables were and remain so radical. Grace That Transforms Our Unwillingness The Reformed theological principle that Jesse highlights through Thomas Watson's quote – "Grace does not find us willing, but grace makes us willing" – strikes at the heart of human pride and misconception about salvation. Left to ourselves, we don't merely lack the ability to come to God; we actively resist Him. Jesse elaborates: "How good of God that He would send His Son unto us while we were yet His enemies. In other words, while that clenched fist was within us, while we saw God as only a threat, while we wanted to be covenant breakers, that's what we wanted. We want to rebel against Him." The wonder of grace is not just that God forgives when we repent, but that He creates the very repentance within us. This is why the shepherd leaves the ninety-nine to find the one – the sheep doesn't find its own way home. This is the beating heart of Reformed soteriology: salvation is entirely of the Lord, from first to last, which makes it secure and gives all glory to God alone. Memorable Quotes "God seeking us is the foundation of seeking Him. Grace does not find us willing, but grace makes us willing, and I think that's exactly what we're getting in this first advent of Christ. By way of these stories, of course, this grace that makes us willing. That is the Reformed theology." "He's not this like sinless Superman. What I mean by that is... it takes out the humanity of Christ. It takes out this feeling heart of Christ as if to like separate him so much from us. But the beauty of these parables is... Christ puts himself close to us in that he feels like us, though he is not us, and that is the heart. That is where his power of coming to save is brought into our lives." "Having canceled out the certificate of debt consisting of decrees against us, which was hostile to us. He also has taken it out of the way. Having nailed it to the cross. How good is that sentence?" Full Transcript [00:00:08] Jesse Schwamb: It reminds me of this quote from. Thomas Watson who said, God seeking us is the foundation of seeking him. Grace does not find us willing, but grace makes us willing, and I think that's exactly what we're getting in this first advent of Christ. By way of these stories, of course, this grace that makes. Us willing. That is the reform of theology. How good of God that he would send his son unto us while we were yet his enemies. In other words, while that clenched fist was within us, while we saw God as only a threat, while we wanted to be covenant breakers, that's what we wanted. We want to rebel against him. Welcome to episode 473 of The Reformed Brotherhood. I'm Jesse, and this is the podcast for Lost Sheep and Lost Coins. Hey, brothers and sisters, you're listening to another episode of The Reformed Brotherhoodhood, but you've probably already noticed. That we are missing my co-host and my brother Tony, who regrettably was taken up ill this week, and so in his convalescence, I'm coming at you with a solo episode and what are you probably asking is worth listening to in the solo episode? Well, I have a proposal for you. So often what happens is when Tony and I sit down. And we record a beautiful, robust conversation, the definitive kind of talk on some topic. We shut off the microphone. And then of course he and I continue to talk to one another. And what often happens is somehow, like a second or a third episode basically starts because we go back to what we were talking about before and we have some kind of new insight or something new that we wanted to say that didn't make it into the episode. [00:01:56] Deleted Scenes and Parables Overview [00:01:56] Jesse Schwamb: And so this episode is gonna be about some of those deleted scenes if you were, were like the things that. We talked about, but didn't make it into some of our recent conversations about the parables, these three parables of the Lost Sheep, the lost coin, and now The Lost Son. Now I know what you're thinking, and I made a promise to Tony. We're not gonna get to the Prodigal son on this episode. That is something he and I are looking forward to discussing with one another and with you. So that will be next week. But on this little episode, I thought it was best to slow down just for a second and to give you, again, some of those things we've been talking about as we've been thinking about lostness, and to set that up as a precursor to wet your appetite just a little bit for this biggest of all of the parables, maybe the most well-known parable in the entire universe. The parable of the prodigal son, which again, is coming for you, but not on this one. Don't even get me started. How dare you. Now, normally if this were a traditional episode, you would hear that ous segue from me that goes something like this. Hey Tony, are you affirming with or denying again, something on this episode? And because it's just me, it'd be super weird to do something atenol with just myself. [00:03:17] Affirmations and Community Engagement [00:03:17] Jesse Schwamb: I figured it is high time for me to give you a particular affirmation, so here's what I'm gonna do. I am affirming with you like you brother and sister listening. I truly am affirming with you because as the year draws to close, I was thinking just again, how grateful I am for everybody who hangs out, everybody who listens, everybody who gives to the reformed brotherhood, because we all do it together. Nothing happens by accident. Nothing shows up in your podcast feed without somebody taking care of the attendant costs, without people lending their voices, without conversation around it. And if you're wondering, well, who are these other people? Because I thought it was just you too. There are brothers and sisters from all over the world who are looking to follow closely after Lord Jesus Christ, wanting to process theology and wanting to do so in a way that makes us better and more obedient toward our loving savior. And in serving those around us. And the good news is you also can just connect with us and with them. And the best way to do that, as we've said so many times before, but I'm gonna say it one more time for everybody in the back, is you can join our Telegram group. Telegram is just a messaging app, and we've carved out just a little corner of that app so that people that are listening to the podcast can come hang out and talk about. Whatever you want. So the way to do that is go to any browser, pick your favorite one, and just type in t me slash reform brotherhood, t me slash reform brotherhood, and that link will get you there. You can also do another thing. You can go to reform brotherhood.com. The podcast does have a website, believe it or not, and on that website, reform brotherhood.com live, all of the other episodes we have ever recorded. And so you can search those by topic about what's going on in them. You can find all kinds of different things to listen to. You'll also find a link there if in fact you would like to also support the podcast. So we are so grateful for so many brothers and sisters. Who have decided, you know what? I've been blessed by the conversations by the community, and I wanna make sure that it remains that way free of charge to everyone. And they're the ones along with us that are shouldering that burden, and I'm so grateful. So you can find a link there if in fact you are so inclined to give so. Brothers and sisters, I'm affirming with you it's time that I did that, and I'm so grateful for all of you. And again, the purpose of this little episode is to spend a little bit of time getting ready, getting after it. [00:05:42] The Parables' Context and Significance [00:05:42] Jesse Schwamb: For this, the biggest of all, the granddaddy of all the parables, the parable of the prodigal son and I, as I was thinking about this episode, it occurred to me it's a bit like, I don't know where you live. Where I live, there are these signs on the road that can script the speed at which you can travel on those roads at least legally. Right, and I was thinking about this as I was driving the other day, that I have a road with a speed limit. Say it's 50 miles an hour, but there is a bend in this road. And on that bend as I approach it, there's another sign of a different color that's more suggestive and it's a lower speed limit. It's as if to say, listen, I know you can travel at 50, but what might be wise right now is to slow it down so that you don't veer off the road because. As you take this turn, what's best practice, what's most safe for you is to slow down for a second. And I was kind of thinking about that as we were going into these parables. We wanna get to the parable of the prodigal sun. It's dramatic, it's dynamic. There's all kinds of lovely details in it. It's exciting. We've got people now finally, whereas we had intimate objects in agriculture, now we're getting to human family dynamics and interrelations and all this activity. And it's good. We should wanna get there, but I'm kind of feeling like it's a bit like that sign that says, you know what? We might wanna slow down for a second before you turn into this parable. Why don't you take this curve at a slightly slower speed? And so hence this little tiny episode to bring to you again, some of those deleted scenes. Some of the things that Tony, I've been talking about that never have quite made it into all of the recordings, because they probably happened before afterwards and the recording button had already been disabled. So. Let me give you the thing that I think, Tony, I've been talking about a lot and we've definitely been thinking about, and that is again, going back to like, why did these parables even come up? Like was it Jesus volition just to start talking about this stuff? Why is it that there are three versions of it? Why are they kind of escalating and growing in magnitude? There's clearly a crescendo coming. Hopefully you're hearing it. Like it's picking up, the pace is moving, the volume is increasing, and the stakes are getting higher and higher and higher. So what gives why all of this? And I think we gotta go back to Luke 15. Of course. We gotta look at just that first verse because to me. [00:08:00] The Heart of Reformed Theology [00:08:00] Jesse Schwamb: In Luke 15, this is some of like the best comfort food of the gospel, don't you think? I mean, in this, it's like the warmest, richest passage, almost all the gospels in terms of the presentation of this really good news. And you know, these stories aren't just sentimental tales. They actually reveal the beating heart of reform, theology, the beating, passionate love. And heart of Christ for his people. This truth that God is the one who seeks, saves, and rejoices over sinners. And so we gotta start in context because it's precisely because of that beating heart, that initiative, that volition, that Christ brings all of this up, but he brings it up in response to something that's happening. And that's where we get in verse one. Now, the tax collectors and sinners we're all drawing near to him. I think sometimes we run, at least I do way too past. Fast past that verse, the tax collectors and the sinners we're all drawing near to him. It should be the kind of thing like talk about things that make you go, Hmm, why? Why are we getting that now? That specific indicator here that they're drawing near. And then not only that it's being told to us, but of course what was it about Christ that drew these people? Because traditionally there, there was a lot of religion happening in Jesus' day. In some ways something special and different is happening here, that while the religion was not drawing these people, that the, the superstructures there, the participants, the leaders were not drawing this crowd by design. Instead, they're drawn to Jesus. There's something not just in the teaching but who he is, and Luke tells us tax collectors and sinners were all drawing near to him. He goes on to say, and the Pharisees and the scribes grumbled saying, this man receives sinners and eats with them. As a result of this, Jesus tells then these three parables. It's almost like Jesus essentially saying to the Pharisees, listen, you're accusing me of receiving sinners. Yes, you are exactly right, but I want you to know why. What a beautiful thing for him to explain and then to explain it in these thrice kind of implications and stories and metaphors. It's a beautiful thing. It reminds me of this quote from. Period in Thomas Watson who said, God seeking us is the foundation of seeking him. Grace does not find us willing, but grace makes us willing, and I think that's exactly what we're getting in this first advent of Christ. By way of these stories, of course, this grace that makes. Us willing. That is the reform of theology. How good of God that he would send his son unto us while we were yet his enemies. In other words, while that clenched fist was within us, while we saw God as only a threat, while we wanted to be covenant breakers, that's what we wanted. We want to rebel against him. And it's an incredible thing. It's far better, not that grace finds us willing, but that grace makes us willing, that grace compels us because we do not even know what's the best for ourselves. And so here again, Jesus tells us these three parables, these three stories to convey this incredible point. And that is that there is surely hope for all. God's love extends even to these sinners. That the glorious truth, that glorious truth shines out in all of these parables, and it's meant to be impressed upon us in like increasing degree that God's amazing love is both in its scope and its reach, and especially contrast. The ideas of then these. Pharisees and the scribes on this subject, he comes at them hard with these series of events and these stories. Tony, I've been talking about that a lot. Like we just can't get beyond that. I can't even, I wish I could comprehend it in a more deep way. You know, the first two parables are, it's dying to impress upon us that the love of God. Is this activity. It is effort and fire and reach and going after and passion and love, and it seeks out the sinner and it takes like infinite trouble in order to find him and rescue him. It's willing to pursue all to love, all, to take up the cost of all, and then to show the joy of God and all the hosts of heaven when even just one. Soul is saved. So it's not even this massive effort undertaking, which weighs the benefits and the costs and says, well, it's gonna be worth it in the end because the dividends earned from making this investment will be far greater than the investment itself. And what God does in Christ is he sends his son not. Reservedly, not like arms reach, so he could snatch him back up when harm beel him, but he gives him so unreservedly in passive and active obedience so that the sinner might be saved. Even just one and one, just one is saved. All of heaven rejoices there. There is a full consummate expression of happiness and completeness and joy of just one. Being saved and brought into God's kingdom. In other words, if that entire cost were for just one, God would still be willing to bear it. Jesus would still come in his active and past obedience to accomplish that very thing. And it's all of this that's moving us, of course, to the parable of the prodigal son, but I cannot even get there. Don't, don't even try to get me to go there. I know you're all doing it. So there is this great and incredible outstanding point. [00:13:20] The Scandalous Love of Jesus [00:13:20] Jesse Schwamb: It's something else that Tony had been talking about is that there's a simplicity, of course in all of these accounts, but there's also like this great complexity, especially because of this context. And I think as well what we've been really. Settling on in our conversations outside of the podcast is just how scandalous this makes Jesus seem and appear like that Jesus does appear or he should appear to us like too good to be true, too loving, too kind, too recklessly spend thrift. And again, that's what we're gonna find in the next parable, but that that is for real and it doesn't make him weak. It might be an expression of meekness, a power under control, but it shows that the humility of God in Christ is really beyond our ability to comprehend in reach that is so thorough and so full, and so rich and so warm that Christ is, as it were, experiencing a great, great joy. In the sinner coming and being saved, and him identifying with the sinner to such a degree and going out and finding what was lost to bring it back in. That this act of even when we come to him in repentance over and over again, we do not exhaust him because so great is his love for us. That he's coming to save continually and always, that he doesn't have to save over and over again. There's no additional sacrifice that's necessary, but that, that sacrifice is so great, so grand, so complete that it continues to bring us back into the fold to save us as it were. Over and over again to restore us onto fellowship with him to restore the harmony of our relationship while never having to rescind or to rebuild again the initial identity that we have in Christ that was accomplished on the cross, but that this just seems too good to be true. It just seems so miraculous that my own sin. As it continues to compound day after day, that is like continue to do the things I don't wanna do, as Paul said. But the very things I don't wanna do, those are the things that I do. It seems like this. At some point God would just become thoroughly exhausted with, and that's not the case. And these parables prove that to us over and over. And over again. So this very context and setting of these parables shows. I think all of this like perfectly, and Tony and I have just been conversing about that a lot. We keep going back to it. Maybe we're a little bit afraid that if we keep talking about it, you're gonna be like, you already said that, say something different. But we can't help. We're really come back to this and. Again, I'm drawn to this line that these sinners, the publicans, if you're totally down with the King James version that they drew near unto him, they came to him. There was something about him that they were almost like compelled or constrained as, as Paul says, like God's love compels us or constraints us. That they themselves were feeling that almost this magnetism toward Christ to want to be in his presence toward what, hear what he has to say, and what a beautiful setup that they're being drawn into him. He's eating with them. He's doing this. Most intimate thing, spending time with the me, my shoulders, with 'em, and of course the Pharisees, the scribes, the religious leaders, they see this and it's recorded that they're grumbling. They're complaining, right, man, what an adventure in missing the point. But that's there for us. I really think to pick up here as we try to understand what these parables mean, again, it's not just like the teaching. The teaching is so good, it's so rich and juicy and, and full of so many things for us to consume and to understand and to meditate on and to metabolize. As well that we can just quickly mix Miss, like this incredible perspective of like the context of which it took place, like the literal environment and the circumstances of life, which in some ways were the progenitor, or at least were the very thing, the fertile soil, which gave Christ the opportunity to plant. Then these seeds of the story and what I'm raised by is they felt that. I think these sinners felt that there was a chance even for them, that like in these man's teachings, there was a new and fresh hope, and even the Pharisees and the scribes saw precisely that thing. I think that's why, that's why they're complaining, and they had regarded these sinners as being so utterly and entirely behind, beyond hope and redemption. I mean, that was really the Orthodox view. It was to say like, listen, they're so hopeless that they were to be entirely ignored. Religion was for good people. It had nothing to do with bad people. You know, unfortunately, that's so much I think of how people view even Christianity today, that this is a club for people who have it mostly together or wanna have it together or think that they can get it together. Religion is for the good people and it should have nothing to do with the bad people. And it certainly had nothing to. To give these sinners just in the in, in our own day. Religion, by and in of itself, has nothing to give anybody, certainly nothing to give those who are hurt. Who are feeling hopeless, who are down and out, who are the abused, who have been written off, who are marginalized, who are pariahs, who feel that the guilt is overwhelming in their lives, who have all of these regrets. Religion by itself cannot help any of those people. Can't help you oriah in that way, and so it did no good then. To command the good people, to mix with the bad people, and then to treat them kindly and tell them of new possibilities. Religion, even in Jesus day, didn't offer that. And so you can see then that the Pharisees of the scribes were annoyed by our Lord's teaching. Anyone who saw any hope for this public or sinner must to them be entirely wrong and a blasphemer, because that's not who religion was for. And yet the sinner here. I mean, can you only imagine loved one like the sinner here in seeing Jesus? And being with Jesus, and they were drawn to him by understanding that there was some kind of new and fresh hope for them. And that's what's delivered in these parables to us. That how scandalous love of God is, is that from the jump, those who are with him recognize the scandal and said, this is so otherworldly that it seems like. This could be for me. And that is exactly why Jesus came, right? He came to seek and to save those who are lost. The point is was not how he could be received back, but whether he could be received back at all, whether he deserved anything at all. And so the sinner coming and saying that, is it possible that even for me. There is hope that even for me, there could be restoration with God. That for all the things which I already know, that I'm far from God, that I see him as the one who has these incredible and high in standards that I have transgressed, is it possible that there is hope for me? You know, just this morning on our Lord's day, because that's time of year, one of the songs that we sang was Joy to the World, and I was thinking even as we were preparing to sing that what, what other people conceive of that? Him. You know, we might rightly ask, is there any joy in our world today? Is there any hope? Is there any peace? And the answer is, yes, there is. It's in Jesus. You know that he is the answer. But we sometimes need to start saying, what is the question? And the question is, who can come before God? What can I do to be saved? That is the question. And these sinners at least understood that. They're drawn to Jesus, they're drawn to come before him. And so this stands out to me. It's something that we've been talking about a lot, this possibility of a new start, a new beginning for all, even for the most desperate, the ones that were so far off that they recognized that they couldn't probably even turn around. You know, sometimes like we colloquial say, listen, all you have to do is turn around and we use that language because we're tying it with this idea of repentance, you know, to turn. Toward God to to forsake that which is our natural selves by the power of the Holy Spirit and to come back into the family of Christ. And I think that is good, but I think the sinner also recognizes that the only prayer that we have is that Jesus have mercy on me. Have mercy on me that that's the right place to start. And I see in this, this idea, of course that's clearly articulated by our savior, that God is doing all the things that we are so lost. We're like that lost sheep that's just gone astray. That we desperately need help because we can't find our way back. I'm not sure we can even barely turn around. And I think if. What Thomas Watson is saying is correct. Then the beauty of Grace is that it does make us willing because I, for one, would go kicking and screaming all the way. But the fact that it makes us willing, it makes us come to our senses, which I have a feeling is something we will explore in a future, future episode, but that God is setting forward all of that initiative, you know. I like that John Rowan, John Owen also writes the sheep strays and knows not how to return, but Christ the good shepherd will lose none of his flock, but fetch them home. I love this idea. That's from his expedition on Hebrews. Actually, it's not even about this particular passage. The sheep does not seek the shepherd. The shepherd seeks the sheep. So even in this narrative, we see all these beautiful elements that. You know, Tony, I talked about before this total depravity, but it's just a narrative form that there's no one that seeks after God. And so what we find is that God is bringing forward election, choosing his own. He's bringing about definitive atonement, he's saving his own, and then there's a sexual calling he's bringing to himself his own. It's like the Westminster Larry Catechism says in. Uh, 59 Christ, by his intercession answers the demands of those for whom he has died and for them only. And all of this then brings about this like great and incredible rejoicing in heaven. I think, not just because it's like, it's great to find lost things, but it's also great to see that God has done the very thing that he said he was going to do, that he's the one that's, that he's the author and perfecter of salvation. And so God delights. In the work of redemption. So this is like the thing that I think is incredibly scandalous. [00:23:01] Christ's Compassion and Solidarity [00:23:01] Jesse Schwamb: This is the thing that Tony and I have talked a lot about, like privately, and that is how much Jesus has compassion and the ability, the true ability to sympathize. And that in these I, I think like underneath. All of these little parables and stories. The only reason there is an action of love. That love always leads to giving. Love always leads to going. Finding love always leads to drawing in that the only reason that is happening is because of this incredible ability of Christ to sympathize with us. You know, the burden of these verses, the anchor of these verses is Christ sheer an amazing solidarity with all of his people. All our natural intuitions tell us that Jesus is with us on our side present helping. When life is going well. It's easy to see that. It seems very clear, but in this text, we're finding that those who are drawn are the ones whose life are decidedly not going great, not doing that well. And so the opposite is being. Presented for us in this kinda stark relief. It's in our weakness that Jesus sympathizes with us. It's in our pain and our own destructive behaviors that he comes, not because he himself has experienced any sin, but because he is a savior whose heart is wide open to go after and to embrace those who are in that state, which seems incredible. Scandalous, like in our pain, Jesus is pained in our suffering. He feels the suffering as his own, even though it isn't. He's not this like invincible divinity. Well, lemme say it this way. It's not that his invincible divinity is threatened, but in the sense that his heart is feelingly drawn into our distress. Is that a word? Feelingly, like that. He literally wants to, he feels himself into our distress and, and in that doing so his joy is increased because he's identifying with his children because he is coming close to them because he is going after them. His love leads to that kind of feeling ness, so it's. It is not only that Jesus can reveal, relieve us and reveal, I suppose, but relieve us from our troubles like a doctor prescribing medicine. It's also that before any relief comes before, like a day of restoration comes before like that day of the shackles falling off before that time when the breakthrough happens, he's with us in our troubles like a doctor who has endured the same disease. That's what's wild. That's what makes all of this so different than any other religious worldview, than any other kind of conscription of how to think about the world and any other philosophy. And he's a sinless man, but he's not this like sinless Superman. And what I mean by that is I think some of you heard, if you've listened for any length of time, you know that there's this song. That is a children's song. That is something like Jesus is my superhero, and I always bristle that a little bit because it takes out the humanity of Christ. It takes out this feeling heart of Christ as if to like separate him so much from us that we want all of this power. Of course we want this. Alien power to come and to restore our lives, to intercede, to do the thing that we cannot do for ourselves. But the beauty of these parables is the thing that we cannot do for ourselves is still the thing that Christ puts, puts himself close to us in that he feels like us, though he is not us, and that is the heart. That is where his power of coming to save. Is brought into our lives. He comes and saves us because he knows us. And to know us is to become like us. And to become like us is to be humiliated, to come and to humble himself and to condescend to such degree that he is again, like this doctor who can heal. But before any of that comes, he's with us in the troubles. This is Emmanuel, this is God with us, that he is the one that comes and stands shoulder to shoulder with us in that pain that feels and empathizes and comes and ministers to us in that pain, and takes great joy in doing so. And in fact, his joy, as it were, is enlarged in doing that. [00:27:09] The Joy of Salvation [00:27:09] Jesse Schwamb: Our tendency, I think, is to feel intuitively that the more difficult life gets, the more that we're alone. We sink further into pain, we sink further into felt isolation, and these passages correct us. Our pain never outstrips what he himself shares in. That is what's remarkable. That is what drives and fuels, I think, in a way, this passionate heart of Christ towards us and then results in this kind of unbelievable, really loved ones. Incredible, outstanding, inconceivable good news that Christ has saved us, that he would come and in the midst of our great ugliness and sinfulness and unkindness and selfishness, that he would not only identify with that and say, you who are broken, I delight. To repair you, but that we receive then not just a restoration, but then all of the benefits that Christ himself has earned that are due him for his obedience. These also get credited to us. I think it's impossible for me not to conclude this little conversation that we're having without going to Colossians chapter two, which again, I've said this before, but as somebody who's worked in finance and banking, all of my adult life. Actually, I dunno why I would say it that way, because you really can't, shouldn't be working in finance or banking as a child. But for all of my life I just find this language so resonant. And if you're a person that's borrowed money for any length of time or maybe basically just worked in the world and had to endure, if that's your word, or interact with finance than you are probably gonna resonate with this. This too. But this is. An expression of what God has done for us in Christ. And I wanna begin reading in verse 13. And you being dead in your transgressions. Oh, man. Uh, sorry, I, I hate to do this. I often don't like to do this, but you're just gonna get my commentary, the Jesse commentary in between these in, in the midst of these verses because I, I should probably best practice to read the whole thing for y'all. But I just, I am dumbfounded. I keep getting dumbstruck by these words and thinking about these in light of, uh, the incarnation and of Christ coming and these parables that he's teaching us that are just showing like as if he's just opening up his heart to us, and I can't, but help but stop and pause and say, are, are you hearing this too? And you being dead in your transgressions. This is so horrible, isn't it? Like who wants this to be true of them? But this is, this is my story and your story that we were dead and it's not a who done it mystery. You know what killed us? Our transgressions, yours and mines our own work. That the minimum wage of sin is death and that your transgressions killed you and that you were in that state. You were in that state actually from the beginning, from the time that you were born. You were dead and you were dead in your transgressions. That is super bad. I mean, that's the understatement of this entire conversation. It, it's horrible. Uh, I can't think of anything worse. It's true of all us. So is it possible that it could get worse? It does actually. And you being dead in your transgressions and the uncircumcision of your flesh, that is like you were not just, it would be worse enough that of course, like you the Law of Christ, but you love to do it. That was your jam in your flesh. The flesh that you wanted to embrace, the selfishness that was who you are, apart from Christ, which the Bible tells us is the opposite of being circumcised brought into the family. You were far away as far away as possible. You were so far out of the government that you were uncircumcised. That's who you were. You were dead. You were dead because of your transgressions, and then you were so far outside of the family of God, there was no hope for you. In your own self, there's nothing you could do to make a way. There was nothing that you could do to write yourself. You were dead in your transgressions, uncircumcision of your flesh. Sit on that for a second, and you being dead in your transgressions and the uncircumcision of your flesh, Jesus made you alive with him having graciously forgiven us all our transgressions. So again, this is. Incredible. Not just that you would be forgiven, but that you'd be made alive in Christ. There's this falsity out there somewhere. Again, this is what religion teaches you, teaches us that Jesus came to make bad people good. I mean, that's really what the Pharisees were after in their own lives. There was their promulgating a system in which what religion does is it's for good people and at best what it can do is make maybe some bad people. Good. But if you're too bad, it's not for you. It's too bad. It's unfortunate, but it's not your thing. It won't work. But what the scripture tells us, what these parables press us with is not that Jesus came to make bad people good, but he came to make dead people alive. And so what we have here is a clear indication of that, that even in the midst of your, your horrible state, that that state, that it seemed hopeless, that here Jesus God, through Jesus made you alive with him having graciously forgiven all of our transgressions. Then here's the, here's the amazing part as if like, we didn't understand that, and I think like you and Paul here saying like, this should be clear, but I'm gonna double down on this. I'm gonna use some language that should be abundantly clear to you just how bad things were and then how much freedom you should feel, what your lightness, what the, the bounce in your steps should be like because you were once dead uncircumcised. Now you've been made alive and you've been having everything graciously forgiven in Christ. Here, here's what it's like having canceled out the certificate of debt consisting of decrees against us, which was hostile to us. He also has taken it out of the way. Having nailed it to the cross. How? How good is that sentence? Christ in his death canceled out the. Certificate of debt. Again, something that was codified against us. So other words, it was documented. These were not just, and they weren't just this little statement that said like, it's really bad for you. You owe something. There's something that's been heaped up against you. But they were decrees against us. They were hostile to us. They were literally the thing that was going to kill us for all and separate us from Christ. That thing, that certificate, he has taken it. Out out of the way, having nailed it to the cross, having disarmed the rulers and authorities, he made public display of them having triumphed over them. So it's this incredible sense that not only has Christ. Taking the certificate, cast it aside, paid for it in full. But then above and beyond that, he's disarmed the rulers and authorities. He's made a public display of them. He's triumphed over sin, death, and the devil in such a demonstrative and public way to show that he's the ruler of all the world. That he's the promise maker and he's the promise keeper, that he's just, and that he's justifier. And so Paul says to us, then Christian. How ought you to live? How ought you to behave? Is this not the best news that you could possibly hear? So all of that, I think is literally just the smallest backdrop to leading us into this final parable, this escalation really, of course, the three parables in one about the prodigal son and. I would admonish you to think on that. This little extra pause that we've had here I think is good because I need to at least to remember that this is what's leading us for Jesus to say, to start with a story that says A man had two sons. You know, after we've talked about sheep. We talked about coins and then he goes, and a man had two sons. What a beautiful like beginning what? What incredible language, what brilliance, all of this to show us his true heart for us. And I think it's always worthwhile to stop and to pause for a second. And to consider that heart as we make ourselves ready to receive this final and amazing parable. [00:35:13] Conclusion and Next Episode Teaser [00:35:13] Jesse Schwamb: So I hope that you will continue to hang out with us, that you yourself will not take my word for it or Tony's word for it, but you yourself, go to Luke 15 read. It takes maybe. I dunno, 45 seconds to read all three of these and to spend some time thinking about what it is that Christ has done for us. That we're the lost sheep, we're the lost coin. We're also this lost son, son, daughter, that this was all of our stories. At some point, we can't escape the fact that this really is our biography and. It hits close to home because we find that when we examine ourselves that we are the ones that were lost in our transgressions and dead. That we are the ones that were un circumcised, but God has made us alive together with Christ. I mean, read, read Colossians two and read Ephesians one, and what you're gonna find is we have every reason to rejoice, and these stories should compel us into. A life of constant rejoicing for what Christ has done for us. That's the reason for every season. It's the reason for the Christian life, and certainly so much of what we find reflected in reform theology proper. So you know what to do. Come hang out with us on the Telegram chat, continue to process with us alongside of us in conversation with us, these incredible parables, because I do believe there's so much here. We'll, we're never going to plumb the depths of these, and this is just our feeble attempt. To get us in the right place as we make that final hair point turn into this, that we slow down just a little bit and consider what great thing that Christ has done for us and what God, the Father and the Holy Spirit has wrought in our lives by way of this incredible salvation. So you know what to do. Come back next week and we'll get after the parable. Of the prodigal. But until you do that, until we chat again and Tony rejoins us safe and strong, and Lord willing, as great as ever, honor everyone. Love the brotherhood.

If you've ever wondered whether the Calvinist view of Original Sin is really the only Christian option, this video will help you rethink the whole conversation. Today we break down the doctrine of Original Sin, where it came from, and how different Christian traditions understand it. We look at Augustine's view, the Orthodox “ancestral sin” perspective, and why Pelagianism was ultimately labeled a heresy.Our goal isn't to attack anyone's tradition, but to help Christians (and those wrestling with faith) understand what the early church actually taught. Whether you're Gen Z exploring Christianity, a Christian trying to grow, or someone who's been hurt by religion and is trying to figure out where they land, this deep dive will give you clarity, Scripture, and historical context.If you want a thoughtful, non-dogmatic look at sin, human nature, and how God sees us, this video is for you. Stick around to the end, you'll be surprised by how wide the Christian tradition really is.

Message by Pastor Mat - Dec 11, 2025 Apologetics, Debate, Bible Discussions, Evangelism, and much more Discerning the fruits of the Spirit vs the fruits of self - Mark 7:5-23 "The mystic fruit bowl" - https://youtu.be/kw7QiLQMQ_M?si=356Fx_r9ohUeTLwjThe Deity of Jesus Christ and the Gospel of Salvation - https://www.youtube.com/live/gquqBQIL_0U?si=7zmPLi1X0CcW-v7f(Discussing discipleship) Bible study on Luke 9:60-62 "Let the dead bury the dead" - https://www.youtube.com/live/BkWtkOrEs-Q?si=y-zyqNGfWi3kzVu2To know more on how to be saved, what are the requirements and such, please see our playlist on the Gospel and Eternal Security (assurance of salvation) - https://youtube.com/playlist?list=PL3pJdCnnwrEeCQOCTTmDW1GjUYxpd44DG&si=_rT-lThl0klHt5Cd Our Ministries Website - https://christiancoffeetime.ca/ 1John 5:20) "And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life." - Intro Music: A Flourish by Niya is licensed under a Creative Commons License.https://creativecommons.org/licenses/...Support by RFM - NCM: https://bit.ly/2xGHypM -

“What Would Happen to the Bible in A Catholic and Orthodox Reunion?” This episode explores the impact of a Catholic-Orthodox union on the canon of scripture, the church’s official teaching on predestination, and more. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 06:05  – What would happen to the canon of scripture if the Catholic and Orthodox Churches unite since the Orthodox canon contains more books? 13:27 – Who will win the upcoming UFC fight? Who is the G.O.A.T? LeBron or Jordan? 19:43 – Does the title of “Mary , Queen of the Universe” preclude the possibility of alien life? 28:50 – What makes a good Christian game?  39:30 – How do we reconcile Unam Sanctum which seems to sound like an infallible declaration of faith on salvation and current Catholicism which seem to contradict? 44:35 ·Hello Trent, Can you help me understand the church's official teaching on Predestination? I understand that the church denies Calvinist's view, thus everyone can be saved. However, is it true that the church also believes in the elect? 52:00 – Did Judas just follow God’s plan/will so why is he damned?

On Today's Podcast - Learn how Methodism became a worldwide mission.It is broadly understood that John Wesley was the founder of the Methodist movement that spread around the world in the eighteenth century. He is known for being a missionary in Georgia, his “heart-warming” experience at Aldersgate, field preaching, and the famous quote “the world is my parish.” It is also assumed that Wesley was a proponent of world missions and helped spread the Methodist movement around the world. Phillip examines this assumption and, after a closer look, reveals John Wesley's reluctance to send missionaries overseas. This was a fascinating discussion that I think gives nuance to the way we think about the history of world missions. 

Rabbi Ysoscher Katz on Open Orthodoxy, Satmar Roots, Queer Inclusion, Mysticism vs. Maimonides, and the Haredi IDF Draft Crisis.In this episode, Daniel sits down with Rabbi Ysoscher Katz — a leading voice in Open Orthodoxy with deep Satmar Hasidic roots — to explore the future of Orthodox Judaism in the 21st century. They discuss why Rabbi Katz sees contemporary Orthodoxy as being in crisis, the obsession with labels (“ultra-Orthodox,” “modern Orthodox,” “open Orthodox”), and how to build a Judaism that feels spiritually exciting, morally serious, and genuinely inclusive.Rabbi Katz shares his journey from growing up in Williamsburg's Satmar community — with no secular education and an intensely anti-Zionist worldview — to becoming a passionate, liberal Zionist who still treasures the gifts of his Hasidic upbringing. He reflects on living with the tension between egalitarian modern values and halakhic hierarchy, and why he believes we must make observant life so meaningful that people are willing to live with its unresolved dissonances.The conversation dives into halakhic change and halakhic evolution, including Rabbi Katz's responsa on women's participation in the synagogue, LGBTQ / queer inclusion, and how close re-readings of classic sources can reveal possibilities earlier poskim never needed to see. From nursing in shul to bris and pidyon haben in same-sex families, he shows how fidelity to halakha can coexist with radical hospitality.Daniel and Rabbi Katz also contrast Maimonides' rationalism with Kabbalah and Hasidut, asking whether a purely rational Judaism “sucks out” too much of the mysticism and passion that biblical and rabbinic Judaism took for granted — and why a mystical, non-Maimonidean frame might better serve modern religious seekers.Finally, they tackle the explosive debate over Haredi exemption from the IDF draft, the social and spiritual cost of non-participation in Israel's defense, and how religious anti-Zionism collides with the lived reality of soldiers — including Rabbi Katz's own children — serving in Gaza.If you're interested in Orthodox sociology, Jewish theology, Kabbalah, Zionism, or the future of halakhic communities, this wide-ranging conversation is for you.#RabbiYsoscherKatz #lgbtq #orthodoxjudaism #OpenOrthodoxy #ModernOrthodox #halakha #QueerInclusion #JewishMysticism #maimonides #kabbalah #hasidut #Zionism #haredi #idf #jewishthought #jewishpodcast #jewishtradition

Thursday, 11 December 2025   “Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.” Matthew 15:2   “Through what – Your disciples, they sidestep the tradition of the elders? For they wash not their hands when they may eat bread” (CG).   In the previous verse, Chapter 15 began with the scribes and Pharisees from Jerusalem coming to Jesus. Matthew next records the question they asked Him, “Through what – Your disciples, they sidestep the tradition of the elders?”   Two new words are seen here. The first is parabainó, to go contrary to. It is derived from para, near or to the side, and the base of basis, a step. Thus, it literally signifies to sidestep. This is what the disciples were being accused of, sidestepping a tradition.   The next new word is paradosis, a transmission, and thus a tradition that is orally communicated.   The elders held to certain traditions that went beyond the law, but which they meticulously adhered to. Jesus' disciples didn't observe those traditions, and this had the scribes and Pharisees miffed. These “oral traditions” were claimed to have been handed down from Moses and were held to be on the same level as the written instruction.   This is nonsense, and it gave these leaders the opportunity to heap whatever burdens on the people they desired. As for the particular tradition they held to, Matthew continues, saying, “For they wash not their hands when they may eat bread.”   Mark 7:2 adds information to provide clarity –   “Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.”   These leaders were upset that the washing traditions, which were very cumbersome, were not observed by the disciples. To them, it was an act of uncleanliness that was intolerable to behold. But these were not God's laws. They were only man-made traditions. Because of their stand, Jesus will have strong words of condemnation for them.   Life application: Nothing has changed in many churches in relation to traditions being raised in importance to the level of Scripture. In fact, tradition has replaced the word of God to the extent that the Bible is almost an afterthought.   This is especially so in Roman Catholic and Orthodox denominations, where the Bible is rarely or never read or taught. It may be in the church, but it sits unopened and is a showpiece. This is true to some extent in many other denominations as well. Many of the older mainstream denominations might pay lip service to Scripture, but that is about all one will get.   Think of it! The only source that tells us about the basis for our faith, meaning God in Christ, is ignored. So, where does their source of religion come from? The answer is from the heads of men, just like the traditions of the Jews.   This is a deplorable place to be. God has intricately woven together the pages of Scripture to give us information about ourselves and our relationship to Him. Instead of searching out His word, and thus searching out Him and what He is doing in redemptive history, we make stuff up, call it church, and the people never come to a right understanding of who Jesus is and why He is so important to us.   May we never be found in such a deplorable state. May our eyes be opened to the goodness of God as found in Jesus Christ, and as is conveyed to us in the pages of Scripture.   Lord God, give us the wisdom to pursue You and Your precious word all the days of our lives. It is a treasure of wisdom, knowledge, and blessing for those who will open it and consider its words. Yes, Lord, may we spend our days of this life wisely, learning what You have conveyed to us about Yourself. Amen.

Zibby welcomes journalist and award-winning author Abigail Pogrebin to discuss her celebrated body of work, from MY JEWISH YEAR and STARS OF DAVID to her memoir on twinhood, ONE AND THE SAME. Abigail reflects on her path from Emmy-nominated TV producer to writer, moderator, and thoughtful chronicler of Jewish life. She and Zibby dive into Jewish rituals, identity, modern observance, the meaning of tradition in an asynchronous world, and the intimacy and complexity of being an identical twin.Purchase on Bookshop: https://bit.ly/4q0RJLDShare, rate, & review the podcast, and follow Zibby on Instagram @zibbyowens!** Follow @totallybookedwithzibby on Instagram for listening guides and more. **(Music by Morning Moon Music. Sound editing by TexturesSound. To inquire about advertising, please contact allie.gallo@acast.com.) Hosted on Acast. See acast.com/privacy for more information.

My guest this week is Ben, host of Cleave to Antiquity. Formerly an associate pastor in a Protestant Evangelical church and active in online Protestant apologetics, Ben began to realize that many of the arguments he made against Orthodox theology and dogma didn't hold up. That realization forced him to confront some difficult truths and make major changes in his life. Today, Ben is a catechumen in the Orthodox Church. We talk about his journey, what led him to re-examine his assumptions, and the lessons he has learned along the way. Sponsor: Podsworth App: https://podsworth.com  Code: BUCK50 for HALF off your first order! Clean up your recordings, sound like a pro, and support the Counterflow Podcast! Full Ad Read BEFORE processing: https://youtu.be/F4ljjtR5QfA  Full Ad Read AFTER processing: https://youtu.be/J6trRTgmpwE Donate to the show here: https://www.patreon.com/counterflow  Visit my website: https://www.counterflowpodcast.com  Audio Production by Podsworth Media: https://www.podsworth.com  Leave us a review and rating on Apple Podcasts! Thanks!

(2:31) Bible Study: Isaiah 40:25-31 Father explains this interesting passage Matthew 11:28-30 Was Jesus being humorous in this passage? (17:21) Break 1 (19:00) Letters: How are Catholics and Orthodox similar in their Faith about the Eucharist? Father talks about the kingdom of God. Are Samaritans Gentiles or Jews? Father answers these and other questions, send him a letter at simon@relevantradio.com (35:40) Break 2 (36:26) Word of the Day army (38:28) Phones: Kathy - Does wearing a veil tell people that I think I am better than them? Roman - Would A baseball cap also work to veil? Sue - can you address why some bibles don’t have Matthew 21?

This video is an attempt to cover much of the Orthodox prophecies by saints and elders as they concern America. Check it out and let me know what you think. God Bless

Some old widespread chanukah customs had no source in REGULAR rabbinic literature, but were accepted (despite some opposition) by basing them on sources in IRREGULAR Jewish literature

Take up your cross? Lose your life? To whom was Jesus referring? What are your thoughts on the Orthodox traditions? How do I share the core message of Christianity with my grandchildren?

The Knesset is gearing up for a crucial vote on a new Haredi draft bill that could reshape Israel's military and social fabric for years to come. The proposal seeks to significantly increase ultra-Orthodox enlistment in the IDF — a move supporters call long overdue and opponents warn could clash with deeply rooted religious lifestyle and belief issues. Our legal analyst Benyamin Moalem joins us for a deep dive into the history, the stakes, and what this bill could mean for Israel's future.Israel Daily News website: https://israeldailynews.orgYOUTUBE: https://youtube.com/@israeldailynews?si=UFQjC_iuL13V7tyQIsrael Daily News Patreon: https://www.patreon.com/shannafuldSupport our Wartime News Coverage: https://www.gofundme.com/f/independent-journalist-covering-israels-warLinks to all things IDN:⁠ https://linktr.ee/israeldailynews⁠

Imagine being told you belong to a faith that is fighting to keep you out—and refusing to leave. In this week's Madlik, Geoffrey Stern and Rabbi Adam Mintz welcome Rabbi Steve Greenberg, the first openly gay Orthodox-ordained rabbi, for a deeply personal and wide-ranging conversation. Key Takeaways Vulnerability transforms the meaning of Torah. Bottom-up change is reshaping Orthodoxy. The tradition has the capacity — and the precedent — to grow. Timestamps [00:00:12] Rabbi Steve Greenberg's coming-out context and the question of LGBTQ+ Jews as teachers of Torah. [00:03:11] Steve's Yom Kippur aliyah story and being vulnerable to the text. [00:04:46] Confronting the biblical verses; reframing what Leviticus might mean. [00:06:22] Tamar's courage and parallels to LGBTQ+ belonging. [00:08:57] "Bottom-up Judaism": queer Jews staying, not leaving — shifting the halachic landscape. [00:11:39] Google rabbis, post-COVID authority shifts, and personal autonomy in community life. [00:15:08] Israeli changes: rejecting the Rabbanut, forming new models of partnership. [00:17:42] A painful role-play with a rabbi exposes how harmful "lifelong celibacy" messaging is for gay teens. [00:21:19] New data on LGBTQ+ rabbinical students and why queer spiritual sensitivity strengthens Jewish leadership. [00:24:56] Parents as powerful advocates: Orthodox families pushing shuls and schools to stop rejecting their children. Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://www.sefaria.org/sheets/691629 Transcript here: https://madlik.substack.com/ Eshel: https://www.eshelonline.org/  

We're joined by Hunter Hunt-Hendrix, composer, philosopher, and force behind Liturgy, whose concept of transcendental black metal has redrawn the boundaries between underground music and systematic thought. Her work operates in parallel registers: an experimental music practice that stands on its own terms, and a body of theory moving through theology, psychoanalysis, and philosophy. This episode goes deep into Hunter's provocation that the Byzantine tradition of Christianity (the Eastern lineage that lasted another thousand years after the Latin West began its trajectory toward secularism, science, and industry) might hold resources for navigating the current moment of structural collapse. We discuss the difference between the transcendental (conditions of possibility, historicized horizons, Hegelian self-relating negativity) and the transcendent (a higher realm of intelligibility that is actually, ontically, here), and why critical theory's allergy to the latter might be more ideological than rational. We also get into Hunter's framework for practice: tetraperichoresis, a fourfold structure involving integration (merging ancient and contemporary materials), coalescence (putting philosophy, music, and drama into positive feedback), irrigation (moving between institutional worlds and smashing them against each other), and catalysis (the messianic wager that everything you do could be hastening the Kingdom). References:Hunt-Hendrix, Hunter. "Byzantine Accelerationism: Towards a Universal Orthodox Christianity." Šum Journal #22 (2024).Hunt-Hendrix, Hunter. "Transcendental Black Metal: A Vision of Apocalyptic Humanism." Hideous Gnosis: Black Metal Theory Symposium I (2010).Liturgy, Origin of the Alimonies (2020) — the cosmogonical opera-album.Hunter Hunt-Hendrix's Substack — ongoing philosophical writing and the System of Transcendental Qabala.Katerina Kolozova, Cut of the Real: Subjectivity in Poststructuralist Philosophy (Columbia University Press, 2014).The Seven Ecumenical Councils of Eastern Christianity, particularly the Seventh Council on icon veneration (787 CE) and John of Damascus's theological defense.Maximus the Confessor's Ambigua — discussed in relation to eschatology and the idea that "true humanism has never been tried."Lacan's graph of desire — discussed in relation to masculine/feminine subject positions.The CCRU and chaos magic traditions — referenced in relation to esoteric practice and Nick Land.Sergei Bulgakov's Sophiology and the conception of the divine feminine.

In this interview I'm joined by Dr. Richard DeClue, Professor of Theology at the Word on Fire Institute, to discuss Catholic ecclesiology. Specifically, we dive into the idea of eucharistic ecclesiology which looks at ecclesiology through the lens of the eucharist. Along the way, we discuss what implications this has for ecumenism, and how this illuminates why Orthodox churches are considered churches while Protestant churches are "ecclesial communions" according to Catholic teaching. Dr. DeClue's Articles on these Topics: https://archive.stpaulcenter.com/05-nv-12-1-declue/https://www.ect.org/en/article/eucharistic-ecclesiology?previousUri=%2Farticles%3F%23alphabetizedWant to support the channel? Here's how!Give monthly: https://patreon.com/gospelsimplicity  Make a one-time donation: https://paypal.me/gospelsimplicityBook a meeting: https://calendly.com/gospelsimplicity/meet-with-austinRead my writings: https://austinsuggs.substack.com/Support the show

IMMANUEL: Why the INCARNATION Makes Sense w/ Brian J. Crawford ✨

For a very breif time in 1991, Elder Ephraim (+2019) was a member of the Russian Orthodox Church Outside Russia (ROCOR). Compelled to address his reasons for joining the Synod, Elder Ephraim composed this statement explaining the position of ROCOR and its canonicity. His statement is valuable to all Orthodox Christians in today's struggle against the heresy of Ecumenism and for the unity of the Orthodox Church.0:00 Introduction1:52 Elder Ephraim's StatementThe inclusion of the introduction by the editors of Orthodox Tradition (Old Calendarists from Etna, CA) is neither to promote nor demote them. At minimum, their words provide valuable context and are appropriate in setting up the audience for their english translation of Elder Ephraim's original greek. It's up to the listener to draw their own conclusions about the Old Calenderists and more importantly, the words of Elder Ephraim.

This illustrious light of Orthodoxy in the Western Church was born in Gaul in 349, but his widowed mother took the family to Rome while he was still a small child. Brilliant and well-educated, he was made a provincial Governor in 375 and took up residence in Milan. In those days, the Arian heresy was still dividing the Church, despite its repudiation at the Council of Nicaea in 325. When the time came to elect a new Bishop in Milan, the Orthodox and Arian parties were so divided that they could come to no agreement on a new Bishop. When Ambrose came as Governor to try to restore peace and order, a young child, divinely inspired, called out "Ambrose, Bishop!" To Ambrose's amazement, the people took up the cry, and Ambrose himself was elected, though he tried to refuse, protesting that he was only a catechumen (it was still common in those days to delay Holy Baptism for fear of polluting it by sin). He even attempted to flee, but his horse brought him back to the city. Resigning himself to God's will, he was baptized and, only a week later, elevated to Bishop. Immediately, he renounced all possessions, distributed all of his money to the poor and gave his estates to the Church. Straightaway, he entered into a spirited defense of Orthodoxy in his preaching and writings to the dismay of the Arians who had supported his election. Soon he persuaded Gratian, Emperor of the West, to call the Council of Aquilea, which brought an end to Arianism in the Western Church. (Arianism, however, continued to prosper among the barbarian nations for many years; see the Martyrs of Africa, also commemorated today).   Several times the holy Bishop was called upon to defend the Church against domination by the secular powers. Once, putting down an uprising in Thessalonika, the Emperor Theodosius punished the city by ordering the massacre of thousands of its residents. When the Emperor later visited Milan and came to the Cathedral to attend the Liturgy, Saint Ambrose stopped him at the door, condemned his crime before all the people, forbade him entrance to the church and excommunicated him for eight months. The Emperor went away weeping, and submitted in humility to the Church's discipline. When he returned after long penance to be restored to Communion, he went into the sanctuary along with the clergy, as had been the custom of the Emperors since Constantine the Great. But again the holy Ambrose humbled him in the sight of all the people, saying "Get out and take your place among the laity; the purple does not make priests, but only emperors." Theodosius left without protest, took his place among the penitents, and never again attempted to enter the sanctuary of a church. (When the Emperor died, it was Bishop Ambrose who preached his funeral eulogy).   Saint Ambrose, by teaching, preaching and writing, brought countless pagans to the Faith. His most famous convert was St Augustine (June 15), who became his disciple and eventually a bishop. Ambrose's many theological and catechetical works helped greatly to spread the teaching of the Greek fathers in the Latin world. He wrote many glorious antiphonal hymns which were once some of the gems of the Latin services.   Saint Ambrose reposed in peace in 397; his relics still rest in the basilica in Milan.

Fr. Andrew Iskander- Homily for the 4th Sunday of Hathor. A reflection on the parable of the rich, young man who asked Jesus how to enter Heaven. Click the icon below to listen.

“Now great multitudes went with Him. And He turned and said to them, “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple. And whoever does not bear his cross and come after Me cannot be My disciple. For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it— lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish'? Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace. So likewise, whoever of you does not forsake all that he has cannot be My disciple. “Salt is good; but if the salt has lost its flavor, how shall it be seasoned? It is neither fit for the land nor for the dunghill, but men throw it out. He who has ears to hear, let him hear!””(Luke 14:25-35 NKJV) ★ Support this podcast on Patreon ★

This video is a clip of my stream "Why Orthodox Christianity Is the Future of America" If you would like to watch the entire stream please click the following link. https://youtube.com/live/r6lO7M0D82U Thumbnail and Clips: iPak Arts: https://linktr.ee/ipak_arts

Hour 3 12/5/25 Guest-host John Harper welcomes Terry Mattingly to discuss recent conversions to Orthodoxy (1:00), the Orthodox Church (2:31), caller: why my child left the Church (14:05), and the stability of faith (19:59). Then, Mary FioRito covers an abortion lawsuit affecting both California and Texas (26:55). Then, John shares one of his Advent traditions (42:06). Links: https://tmattingly.substack.com/about https://eppc.org/author/mary_fiorito/ http://x.com/maryfiorito

"Determined to impose the union of the Churches accepted under pressure at the Council of Lyon (1274) to secure Papal support for the Byzantine Empire, Michael VIII Palaeologos sent troops to Mount Athos, the stronghold of Orthodoxy and centre of opposition to his policy, with orders to take sanguinary measures against monks who would not recognize the false union.   "When the Emperor's soldiers reached Karyes, the capital of Athos, which was organized as a lavra in those days, they seized the Protos of Athos, who had been an example to all of what a steadfast monk should be. They put him to the sword together with many other fathers there, and in their fury ransacked and fired the Church and monastic buildings, leaving rack and ruin behind them. Emerging from the wild places and thick forests where they had taken refuge, the Orthodox monks buried the holy Martyrs at the entrance to the Church of the Protaton. Through the centuries, generations of monks piously lit the lamp each day above the 'tomb of the Protos'; but it was not until 5 December 1981 that his relics were solemnly taken from the earth, and that a service was held in his honour in the presence of a great crowd." (Synaxarion)

In this conversation, Stewart Alsop sits down with Ken Lowry to explore a wide sweep of themes running through Christianity, Protestant vs. Catholic vs. Orthodox traditions, the nature of spirits and telos, theosis and enlightenment, information technology, identity, privacy, sexuality, the New Age “Rainbow Bridge,” paganism, Buddhism, Vedanta, and the unfolding meaning crisis; listeners who want to follow more of Ken's work can find him on his YouTube channel Climbing Mount Sophia and on Twitter under KenLowry8.Check out this GPT we trained on the conversationTimestamps00:00 Christianity's tangled history surfaces as Stewart Alsop and Ken Lowry unpack Luther, indulgences, mediation, and the printing-press information shift.05:00 Luther's encounters with the devil lead into talk of perception, hallucination, and spiritual influence on “main-character” lives.10:00 Protestant vs. Catholic vs. Orthodox worship styles highlight telos, Eucharist, liturgy, embodiment, and teaching as information.15:00 The Church as a living spirit emerges, tied to hierarchy, purpose, and Michael Levin's bioelectric patterns shaping form.20:00 Spirits, goals, Dodgers-as-spirit, and Christ as the highest ordering spirit frame meaning and participation.25:00 Identity, self, soul, privacy, intimacy, and the internet's collapse of boundaries reshape inner life.30:00 New Age, Rainbow Bridge, Hawkins' calibration, truth-testing, and spiritual discernment enter the story.35:00 Stewart's path back to Christianity opens discussion of enlightenment, Protestant legalism, Orthodox theosis, and healing.40:00 Emptiness, relationality, Trinity, and personhood bridge Buddhism and mystical Christianity.45:00 Suffering, desire, higher spirits, and orientation toward the real sharpen the contrast between simulation and reality.50:00 Technology, bodies, AI, and simulated worlds raise questions of telos, meaning, and modern escape.55:00 Neo-paganism, Hindu hierarchy of gods, Vedanta, and the need for a personal God lead toward Jesus as historical revelation.01:00:00 Buddha, enlightenment, theosis, the post-1945 world, Hitler as negative pole, and goodness as purpose close the inquiry.Key InsightsMediation and information shape the Church. Ken Lowry highlights how the printing press didn't just spread ideas—it restructured Christian life by shifting mediation. Once information became accessible, individuals became the “interface” with Christ, fundamentally changing Protestant, Catholic, and Orthodox trajectories and the modern crisis of religious choice.The Protestant–Catholic–Orthodox split hinges on telos. Protestantism orients the service around teaching and information, while Catholic and Orthodox traditions culminate in the Eucharist, embodiment, and liturgy. This difference expresses two visions of what humans are doing in church: receiving ideas or participating in a transformative ritual that shapes the whole person.Spirits, telos, and hierarchy offer a map of reality. Ken frames spirits as real intelligible goals that pull people into coordinated action—seen as clearly in a baseball team as in a nation. Christ is the highest spirit because aiming toward Him properly orders all lower goals, giving a coherent vertical structure to meaning.Identity, privacy, and intimacy have transformed under the internet. The shift from soul → self → identity tracks changes in information technology. The internet collapses boundaries, creating unprecedented exposure while weakening the inherent privacy of intimate realities such as genuine lovemaking, which Ken argues can't be made public without destroying its nature.New Age influences and Hawkins' calibration reflect a search for truth. Stewart's encounters with the Rainbow Bridge world, David Hawkins' muscle-testing epistemology, and the escape from scientistic secularism reveal a cultural hunger for spiritual discernment in the absence of shared metaphysical grounding.Enlightenment and theosis may be the same mountain. Ken suggests that Buddhist enlightenment and Orthodox theosis aim at the same transformative reality: full communion with what is most real. The difference lies in Jesus as the concrete, personal revelation of God, offering a relational path rather than pure negation or emptiness.Secularism is shaped by powerfully negative telos. Ken argues that the modern world orients itself not toward the Good revealed in Christ but away from the Evil revealed in Hitler. Moving away from evil as a primary aim produces confusion, because only a positive vision of the Good can order desires, technology, suffering, and the overwhelming power of modern simulations.

GetReligion editor Terry Mattingly discusses “New York Times offers a mixed bag on Orthodox converts”

Watch us on YouTube: https://youtu.be/RnHcr0Q6PUQBenjamin Netanyahu edges closer to Donald Trump's extraordinary call for a presidential pardon, filing an official request with President Herzog and setting off another political storm.All this as Israel tears itself apart once again over the draft bill. Will the ultra-Orthodox secure a formal exemption from service, and what does that mean for the rest of the country?Yonit and Jonathan unpack the battle lines with Yair Ettinger of Kan News, one of the clearest voices on the Haredi world and its political power.Plus: a farewell to a giant of the stage, and a Chutzpah Award that breaks new records. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

(December 04, 2025) Insurers promise to ease authorization burden after UnitedHealthcare CEO’s murder… Here’s what happened. How to claim ‘Trump Accounts’ for kids after $6BIL contribution. Ultra-Orthodox Conscription bill threatens crisis for Israel’s government. Even affluent American’s don’t feel wealthy.See omnystudio.com/listener for privacy information.

Blessed Advent to you! Pope Leo XIV just wrapped up a visit to Turkey & Lebanon. Bishop Caggiano reflects on the trip and the Holy Father's meetings with Orthodox patriarchs.   Is there hope for reconciliation and reunion with the Orthodox Churches? What is the history of the split, and what are the main points of disagreement? All of that is on this week's Let Me Be Frank.   Also... this is pledge drive week for Veritas. We are a listener-funded apostolate, and we depend on you to keep us going and growing... so we take two weeks every year to raise money for the other 50 weeks of the year. Please go online to make your gift and partner with us, or you can call in and talk to us! The number is (440) VERITAS or (440) 837-4827   NOTES Email List: www.veritascatholic.com Facebook: https://www.facebook.com/veritascatholic IG: https://www.instagram.com/veritascatholic/ YT: https://www.youtube.com/channel/UCy9oYx0t7imNDH5nLwSiM8Q

In this episode of More to the Story, I sit down with Dr. Kenneth J. Collins, Professor of Historical Theology and Wesley Studies at Asbury Theological Seminary, to discuss his latest book, Generous Divine Love: The Grace and Power of Methodist Theology (Abingdon Press). Dr. Collins offers a fresh vision of Wesleyan theology centered on the abundant generosity of God's holy love.We explore:Why Wesleyan theology emphasizes grace as a gift rather than something earnedThe beauty of “holy love” and its transformative power for Christian livingPractical implications for pastors, scholars, and laityThis conversation will inspire you to rediscover the heart of Methodist theology—a theology that celebrates God's lavish grace and calls us to overcome division and tribalism with generous love.Youtube - https://youtu.be/SxwRMWa4zxwAudio - https://andymilleriii.com/media/podcastApple -  https://podcasts.apple.com/us/podcast/more-to-the-story-with-dr-andy-miller/id1569988895?uo=4Dr. Kenneth J. Collins is an internationally recognized scholar in Wesley Studies and Historical Theology. He has authored more than nineteen books, including The Theology of John Wesley and The Scripture Way of Salvation. His newest work, Generous Divine Love, invites readers into a doxological celebration of God's holy love and grace.Dr. Collins' Book - Generous Divine Love from Abingdon PressIf you are interested in learning more about my two full-length video-accompanied courses, Contender: Going Deeper in the Book of Jude andHeaven and Other Destinations: A Biblical Journey Beyond this World , visit courses.andymilleriii.comAnd don't forget about my most recent book, Contender, which is available on Amazon! Five Steps to Deeper Teaching and Preaching - Recently, I updated this PDF document and added a 45-minute teaching video with slides, explaining this tool. It's like a mini-course. If you sign up for my list, I will send this free resource to you. Sign up here - www.AndyMillerIII.com or Five Steps to Deeper Teaching and Preaching. Today's episode is brought to you by Wesley Biblical Seminary. Interested in going deeper in your faith? Check out our certificate programs, B.A., M.A.s, M.Div., and D.Min degrees. You will study with world-class faculty and the most racially diverse student body in the country. www.wbs.eduThanks too to Phil Laeger for my podcast music. You can find out about Phil's music at https://www.laeger.net

Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. Military correspondent Emanuel Fabian joins host Amanda Borschel-Dan for today's episode. Yesterday, two soldiers were lightly injured in a stabbing attack near the northern West Bank settlement of Ateret. The attack came hours after a soldier was lightly hurt in a car-ramming near the city of Hebron. Both attackers were killed. Are we seeing an uptick in attacks on soldiers in the West Bank? At recording time, the armed wing of the Palestinian Islamic Jihad movement, the Al Quds Brigades, said it was searching for the body of a hostage in northern Gaza with a team from the Red Cross. It has since been announced that remains will be handed over to Israel this evening. These announcements came a day after Hamas handed over remains to Israel via the Red Cross, which Israel said today did not belong to either of the two remaining hostages. Regardless of the full return of the deceased hostages, this morning Israel stated it will reopen the Rafah Crossing in the coming days for the exit of Palestinians from the Gaza Strip to Egypt. We learn about the significance of this step. Yesterday evening, the IDF’s new Hasmonean Brigade for ultra-Orthodox troops completed its first-ever squad commanders’ course, which the military says lays the groundwork for “the future generation of Haredi commanders in the army.” We learn more about the bridgade and whether it can overcome the strife surrounding the lack of Haredi enlistment. However, Fabian adds, according to Channel 12 news, the IDF is short of about 1,300 officers at the ranks of lieutenant and captain, and another 300 majors. The military on Tuesday completed a reorganization of its C4I and Cyber Defense Directorate, with a new artificial intelligence unit and an expanded electronic warfare array that will further enhance Israel’s defensive cyber capabilities, including countering drone attacks. We hear about the new units and learn about some practical applications for their work. Israel’s high-powered laser interception system, dubbed “Iron Beam,” will be delivered to the military at the end of the month, the head of the Defense Ministry’s Directorate of Defense Research and Development said Monday. Fabian explains where it could be used -- almost immediately. Check out The Times of Israel's ongoing liveblog for more updates. For further reading: Israel says remains handed over by Hamas are not of Ran Gvili or Sudthisak Rinthalak Three soldiers injured in West Bank stabbing, ramming attacks; assailants killed IDF’s Haredi brigade graduates its first squad commanders’ course IDF faces manpower crisis as fewer soldiers keen on military career, new data shows Focusing on AI and electronic warfare, IDF restructures computer service directorate IDF to receive ‘Iron Beam’ laser interceptors at the end of the month Subscribe to The Times of Israel Daily Briefing on Apple Podcasts, Spotify, YouTube, or wherever you get your podcasts. This episode was produced by Podwaves. Image: Signals officers of the C4I and Cyber Defense Directorate are seen in an undated photo published by the army on December 2, 2025. (Israel Defense Forces)See omnystudio.com/listener for privacy information.

December 3rd, 2025 - We welcome back Fr. Jason Charron to discuss the Orthodox conundrum. Then we're joined again by Jordan Pacheco to talk the Muslim question. TheStationOfTheCross.com/ACT  

Francis Chan sits down with theologian and apologist Gavin Ortlund (truthunites.org) for a vulnerable, wide-ranging conversation about communion, church unity, and what it means to love other Christians in a fractured age. Francis shares his own journey wrestling with the Eucharist, reading the church fathers, engaging Roman Catholic and Orthodox perspectives, and discovering the “real presence” within a Protestant framework. Gavin explains why he remains gratefully Protestant and how he understands the richness of the Lord's Supper and church history. Together, they talk honestly about the harsh tone of much online “discernment” content, the temptation to chase clicks by attacking other believers, and the deep grief they both feel over division in the body of Christ. Francis opens up about this new season of life and ministry, sensing a renewed childlike faith, a burden to guard and walk with younger leaders, and a longing to see gospel-centered unity rooted in truth and shaped by the love of God. If you've ever wrestled with questions about the Lord's Supper, Protestant vs. Catholic/Orthodox claims, or how to contend for truth without losing love, this conversation will both challenge and encourage you to fix your eyes on Jesus and pursue a unity that flows from the gospel itself.