Podcasts about Outward

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Jesus didn't come to build a crowd. He came to build something far more lasting. In week one of The Blueprint, discover a foundational value that has shaped Sun City Church from the start and continues to define who we're becoming.

This is a sermon preached by Matt Porter at Outward Church Salem.

7 takeaways from this study Invite honest spiritual diagnosis. Like the priest examining skin, ask trusted, mature believers to help you “see between” (i.e., discern) surface symptoms and deeper heart issues. Treat words as covenant weighty. Refuse gossip, venting, and subtle character attacks. Before speaking, ask: “Will this build this person's name, or damage it?” Watch for “spreading marks.” Pay attention when a small compromise, habit or resentment begins to spread into more areas of your life. Act early; don't wait for “raw flesh.” Guard your environments. Examine your “house” and “garments” — your home culture, media intake, and closest relationships. Remove influences that repeatedly pull you toward uncleanness. Pursue restoration, not disposal. When someone falls, think in terms of Leviticus 14 and Matthew 18 — clear, sometimes firm steps whose goal is reconciliation and return, not humiliation. Practice confession in safe spaces. Cultivate relationships where sins can be confessed without fear of public exposure, yet with a commitment to real change and mutual prayer (James 5:16). Come to Yeshua as the Leper-Bearer. Do not try to “clean up” first. Bring your visible failures and hidden rot to the Messiah who bears our plagues and alone declares us clean. Leviticus 13–14 presents צָרַעַת tzara'at (“leprosy”) as a covenantal condition rather than a simple medical diagnosis. The text treats skin, garments, and houses as potential carriers of impurity. It assigns priests the task of careful observation and verdict. These chapters sit within a broader biblical pattern that links visible affliction to inner and communal realities, and they anticipate a figure who bears the community's plagues and restores access to God. Key terms and covenant framework To begin, let’s recap some several foundational Hebrew terms in Leviticus. קָרְבָּן korban/qorban (“offering” or “gift”) denotes what is brought near to God. It derives from קָרַב karav (“to approach”). קָדוֹשׁ kadosh (“holy”) describes what is set apart for God. Its opposite on the broader spectrum is חוֹל khol (“common,” “profane”). Within that spectrum, another axis appears: טָהוֹר tahor (“clean”) versus טָמֵא tamé/tamei (“unclean”). These categories answer a central question: may a person, object, or place approach the divine presence. Alongside these stand terms related to the condition itself. צָרַעַת tzara'at refers to the condition often translated “leprosy.” הַמְּצֹרָע ha‑metzora (“the leper”) denotes the afflicted person. The Greek Old Testament (Septuagint/LXX) uses λέπρα lepra (“leprosy”) from λέπις lepis (“scale”), which influenced traditional English renderings. Within this framework, Leviticus does not primarily ask whether a condition is dangerous to public health. It asks whether a person or object is fit to approach the holy. The priest as observer and discerner Next, the text defines a specific role for the priest. Priests do not prescribe remedies. They look, examine, and declare. Leviticus 13 repeatedly uses verbs of seeing. It commands that a person with a suspicious mark “shall be brought to Aaron the priest or to one of his sons the priests” (Leviticus 13:2 NASB95). The priest then looks and pronounces the person clean (tahor) or unclean (tamei) (Leviticus 13:3). This activity reflects the idea of discernment expressed by the Hebrew word בֵּין bein (“between”). Discernment involves seeing between options, not merely reacting to appearances. In this context, the priest discerns between temporary, harmless eruptions and conditions that indicate deeper defilement. The verdict has immediate communal consequences. An unclean person must live outside the camp and cry “Unclean! Unclean!” (Leviticus 13:45–46 NASB95). Signs, criteria, and the logic of examination From here, the text lays out detailed criteria. Leviticus 13:3–8 describes a swelling, scab, or bright spot on the skin. If the hair in the infection has turned white and the infection appears deeper than the skin, the priest declares it tzara’at and pronounces the person unclean (Leviticus 13:3). If the spot is not deeper than the skin and the hair has not turned white, the priest isolates the person for seven days and then re‑examines (Leviticus 13:4–5). As the chapter continues, it applies similar logic to other situations: spreading versus non‑spreading rashes raw (living) flesh inside a white area conditions on the scalp or beard eruptions after boils or burns total whiteness of the body ordinary baldness In each case, depth, color, and spread determine the verdict. Some severe‑looking conditions, such as total whiteness, may be declared clean (Leviticus 13:12–13). Other less conspicuous signs, such as raw flesh appearing within whiteness, result in an unclean verdict (Leviticus 13:14–15). The text requires time, repetition, and attention to change over time. The priest does not rush. He isolates, observes, and only then pronounces. ConditionResultDeep lesion with white hairTameiSpreading lesionTameiRaw/living fleshTameiYellow-haired scalp diseaseTameiStable non-spreading eruptionTahorEntire body turned whiteTahorHealed lesion turned whiteTahorBaldnessTahorWhite spots (bohaq)Tahor Garments and houses under inspection Furthermore, the same pattern extends beyond human skin. Leviticus 13:47–59 addresses “a mark of leprosy” (נֶגַע צָרָעַת nega tzara'at) in garments of wool or linen, or in leather items. If the mark is greenish or reddish and appears deeper than the material, the priest isolates the item for seven days (Leviticus 13:49–50). After washing and further observation, persistent or spreading marks result in burning; disappearing marks allow the garment to be used again (Leviticus 13:53–58). ConditionVerdictGreen/red mark under investigationIsolateMark spreadsTameiMark unchanged after washingTameiMark reappearsTameiMark disappears after treatmentTahor Leviticus 14 then moves to houses in the land. If a “mark of leprosy” appears as greenish or reddish depressions that seem deeper than the wall surface, the priest orders the house emptied and examined (Leviticus 14:33–36). He shuts it up for seven days. If the mark spreads, he commands that affected stones be torn out and thrown into an unclean place. He has other stones and plaster used to repair the house. If the mark returns after repair, the house is condemned and demolished (Leviticus 14:43–45). If the mark does not spread and fades after replastering, the priest declares the house clean (Leviticus 14:48). ConditionVerdictGreen/red depressionsIsolateMark spreadsTameiStones removed and repairedReevaluateMark returns after repairsTameiMark does not returnTahor In this way, Leviticus treats garments and houses almost like extensions of the body. The same logic of observation, isolation, treatment, and re‑evaluation governs all three. Symbolic movement from surface to core At this point, a pattern emerges. Tzara'at affects skin, clothing, and structures. Rabbinic literature often notes a progression: first the house, then the garments, then the body. This order suggests a movement from environment to personal sphere to the person himself. The biblical text does not explicitly state this sequence. However, the parallel procedures support the idea that impurity can permeate all layers of life. This perspective also clarifies why the total whiteness of the body in Leviticus 13:12–13 can result in a “clean” verdict. In that case, nothing remains hidden. The condition has reached full exposure. Some commentators take this as evidence that the text addresses a covenantal sign, not an ordinary communicable disease. The priest evaluates the meaning of the mark in relation to God's covenant with Israel, rather than functioning as a physician. Inner origin of defilement When the wider canon comes into view, this ritual logic links to broader moral teaching. Mark 7:20–23 records Yeshua's statement that “that which proceeds out of the man, that is what defiles the man” (Mark 7:20 NASB95). He lists evil thoughts, immoral behavior, thefts, murders, adulteries, greed, wickedness, deceit, sensuality, envy, slander, pride, and foolishness as originating within and defiling a person (Mark 7:21–23). In this light, the outward mark of tzara’at can be read as a visible sign of inner disorder. The priest's task then resembles spiritual discernment. He recognizes when something has moved from superficial irritation to deep‑seated corruption. This reading does not require that every case of tzara'at derive from a specific sin. It does, however, align the ritual legislation with the larger scriptural theme that the heart is the true source of uncleanness. The ‘plague’ of the tongue Building on this, a long‑standing Jewish association links tzara'at with לָשׁוֹן הָרַע lashon hara (“evil tongue,” i.e., slander). Leviticus 19:16 commands, “You shall not go about as a slanderer among your people, and you are not to act against the life of your neighbor; I am the LORD” (NASB95). Psalm 34:13 similarly urges, “Keep your tongue from evil and your lips from speaking deceit” (NASB95). Rabbinic works such as the חפץ חיים Chafetz Chaim systematize this connection. They describe lashon hara as spreading “plague” through a community. In that framework, tzara'at becomes a physical counterpart to social and moral rot. It functions as a divine alarm that something in the speech life of the covenant people has turned destructive. At the same time, these traditions also draw careful boundaries. They exclude from lashon hara necessary testimony about abuse or wrongdoing that must be exposed to protect others or correct grave injustice. Thus, Scripture's concern for truth and protection of the vulnerable remains intact. Summary: What is and isn't lashon ha-ra It is derogatory information: Describes a person's negative characteristics. Spreads potentially harmful information. Embarrasses the person discussed. Garners ill-will against the subject. What it isn't: Helping the person in question. Discussing with a trustworthy person — not a tale-bearer — whether correction is needed and how to do it. Helping a victim or preventing victimization. Resolving a major dispute: peacemaking. Discipline, exclusion and restoration Turning now to the New Testament, similar patterns of exclusion and restoration appear. Matthew 18:15–17 outlines a process for dealing with sin within the community. First comes private confrontation. If that fails, the offended person brings one or two witnesses who practice discretion. If the sinner still refuses to listen, the matter goes before the congregation. Persistent refusal leads to treating the person “as a Gentile and a tax collector” (Matthew 18:17 NASB95). Paul applies a similar process in the morally challenged Greek port city of Corinth. In 1Corinthians 5, the apostle commands the congregation to remove a man engaged in flagrant immorality “so that his spirit may be saved in the day of the Lord Jesus” (1 Corinthians 5:5 NASB95). In 2Corinthians 2:6–8, Paul then urges the congregation to forgive and comfort the now‑repentant man, to prevent overwhelming sorrow. Thus, exclusion serves a restorative aim, like the temporary isolation of the metzora. This parallel underscores a key principle. The goal is not permanent banishment. The objective is cleansing, healing, and reintegration into the people of God. Leviticus 14 will make this explicit in its detailed restoration rites. The suffering servant and the bearing of plagues Isaiah 52–53 is a key passage for understanding the true solution to tzara’at foreshadowed in Torah. Isaiah 53:4–5 states, “Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities” (Isaiah 53:4–5 NASB95). “Stricken” is translated from נָגַע naga (“to strike, to plague”), the same root behind נֶגַע nega (“mark,” “plague”) in Leviticus and for the 10 plagues during the Exodus. Isaiah 53:6 adds, “the LORD has caused the iniquity of us all to fall on Him” (Isaiah 53:6 NASB95). It continues, “My Servant, will justify the many, as He will bear their iniquities” (Isaiah 53:11 NASB95). Here, one righteous figure bears both the guilt and the afflictions of many. Earlier Jewish sources sometimes refer to this figure as a “leper” or afflicted Messiah, drawing on the association between being “stricken” and the imagery of tzara'at. In this context, the servant takes the role of ultimate bearer of uncleanness and sin. He functions as the one on whom the community's nega falls, so that others may be cleansed and restored. Jewish commentators wrestle with Isaiah 53 Within this framework, it is helpful to note how different Jewish streams interpret Isaiah 52:13–53:12 and then compare those readings to the text itself. To begin with, many modern rabbinic commentators identify the “Servant” with Israel as a nation or with a righteous remnant. On this view, the plural language elsewhere in Isaiah about Israel as “My servant” (e.g., Isaiah 41:8–9; 49:3 NASB 1995) governs the reading of Isaiah 53. Israel suffers in exile, is “despised and forsaken” (Isaiah 53:3 NASB 1995), and bears the hostility of the nations. The nation's suffering then has a redemptive dimension for the world. However, this approach must handle details such as the Servant's innocence (“He had done no violence, nor was there any deceit in His mouth,” Isaiah 53:9 NASB 1995) and vicarious language (“the LORD has caused the iniquity of us all to fall on Him,” Isaiah 53:6 NASB 1995). National Israel in the book of Isaiah is repeatedly rebuked for sin (e.g., Isaiah 1:2–4 NASB 1995), so applying the Servant's consistent righteousness to the same corporate entity requires either restricting the Servant to a purified subset of Israel or treating the description as idealized. By contrast, Karaite interpreters, who reject the binding authority of the Talmud, tend to read Isaiah 53 more straightforwardly. Some Karaite exegesis identifies the Servant as a singular, future, righteous figure closely tied to messianic expectation, though not associated with the New Testament. Others still apply the passage corporately to Israel. Where they see an individual, they emphasize the Servant's innocence, his unjust suffering “for our transgressions” (Isaiah 53:5 NASB 1995), his death (“cut off out of the land of the living,” Isaiah 53:8 NASB 1995), and subsequent exaltation (“He will be high and lifted up and greatly exalted,” Isaiah 52:13 NASB 1995). In doing so, they align more directly with the plain singular grammar of the chapter, while differing sharply in identifying who that righteous sufferer is. At the same time, classical Talmudic sources preserve yet another line of interpretation. In Babylonian tractate Sanhedrin 98b, one opinion names the Messiah as “the leper scholar,” and then cites Isaiah 53:4: “Surely our griefs He Himself bore, and our sorrows He carried” (Isaiah 53:4 NASB95), inserting the word “leper” into the paraphrase. Other midrashic materials occasionally apply parts of Isaiah 53 to righteous individuals or to the Messiah son of Joseph, a suffering messianic figure distinct from the royal Messiah son of David. These readings treat the Servant as an individual who bears sufferings and reproach on behalf of Israel and sometimes of the nations. In this way, they track closely with the passage's singular subject, his innocence, his bearing of others' sins, and his death followed by seeing “offspring” and prolonging his days (Isaiah 53:10–11). When these approaches are set alongside the text, several features stand out. The Servant is consistently singular: Suffers willingly and unjustly. Bears the sins and iniquities of “many” (Isaiah 53:11–12 NASB95). Dies as “cut off” and yet afterward sees offspring and days prolonged. Corporate-identity interpretations must explain how a sinful nation can be described as entirely righteous and substituting for others, while individual‑messianic interpretations must explain how one person's suffering can rightly stand in for the guilt of many. The passage itself keeps these tensions in view and holds together vicarious suffering, innocence, death, and exaltation in a single Servant figure. More ancient witnesses weigh in Within this same line of comparison, medieval Jewish commentators provide two influential and contrasting approaches to Isaiah 52:13–53:12. To begin with, Rashi (11th century) reads the Servant almost entirely as Israel. He anchors his interpretation in earlier “servant” passages where Israel is explicitly named: “But you, Israel, My servant, Jacob whom I have chosen” (Isaiah 41:8 NASB95; cf. Isaiah 44:1–2; 49:3). For Rashi, the “despised and forsaken” figure (Isaiah 53:3 NASB95) fits the persecuted, exilic nation. The nations, having misjudged Israel as cursed, will one day recognize that Israel's suffering has brought them blessing. On this reading, “He was pierced through for our transgressions” (Isaiah 53:5 NASB95) means that Israel is pierced because of the sins of the Gentile nations, not as a substitute bearing Israel's own guilt. However, when this interpretation is measured against the chapter's details, certain tensions appear. The Servant is described as wholly innocent: “He had done no violence, nor was there any deceit in His mouth” (Isaiah 53:9 NASB95). Yet earlier in Isaiah, Israel is repeatedly indicted: “Alas, sinful nation, people weighed down with iniquity” (Isaiah 1:4 NASB95). To address this, national‑Servant readings must either treat the Servant as the ideal righteous Israel within Israel, or as a future purified Israel no longer marked by sin. In addition, the text repeatedly sets the Servant over against “we” and “our”: “All of us like sheep have gone astray… but the LORD has caused the iniquity of us all to fall on Him” (Isaiah 53:6 NASB95). A strictly corporate view must explain how the same entity can be both the guilty “we” and the innocent “He” who bears their iniquity. By contrast, Ramban (Nachmanides, 13th century) offers a more individual, often implicitly messianic reading. While he acknowledges that “servant” can sometimes refer to Israel, he argues that the specific language in Isaiah 53 goes beyond the nation. He highlights the Servant's spotless righteousness, his voluntary acceptance of suffering, and the clearly substitutionary statements: “He was pierced through for our transgressions … the chastening for our well‑being fell upon Him” (Isaiah 53:5 NASB95). Ramban notes that Israel's own sins are heavy and frequent in the book; therefore, Israel cannot coherently be both the guilty party and the innocent substitute. Ramban also draws attention to the Servant's death and subsequent exaltation. Isaiah 53:8 speaks of Him being “cut off out of the land of the living” (NASB95), while Isaiah 53:10–11 states that after making “His soul a guilt offering,” “He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand” (Isaiah 53:10–11 NASB95). For Ramban, this pattern — suffering, death, then seeing offspring and prolonged days — points to a particular righteous sufferer whose story does not end in defeat. He stops short of identifying this figure with Yeshua, but he preserves the text's singular, personal shape and its vicarious logic. Set alongside the passage itself, these two medieval readings frame the main options. A corporate-national reading underscores Israel's role in redemptive history, but must re‑configure clear “He/We” contrasts and absolute declarations of innocence. An individual‑servant reading preserves the straightforward grammar, the Servant's blamelessness, and the repeated emphasis on bearing others' iniquities, but must then explain how one righteous sufferer can justly carry the guilt of “many” (Isaiah 53:11–12 NASB95). Isaiah 53 itself holds together a singular Servant, perfect righteousness, substitutionary suffering, real death, and subsequent exaltation, and it invites every interpreter — medieval and modern — to reckon carefully with that full portrait. Yeshua's ministry: healing and priestly declaration In the Gospels, this pattern converges in the ministry of Yeshua. Luke 5:12–14 records a man “covered with leprosy” who falls on his face and begs, “Lord, if You are willing, You can make me clean” (Luke 5:12 NASB 1995). Yeshua touches him, saying, “I am willing; be cleansed.” Immediately the leprosy leaves him. Then Yeshua commands him, “Go and show yourself to the priest and make an offering for your cleansing, just as Moses commanded, as a testimony to them” (Luke 5:13–14 NASB95). This episode unites divine authority and Torah observance. Yeshua both heals and sends the man into the priestly system for formal recognition of restoration. The priest confirms what the Messiah has already accomplished. Luke 17:11–19 narrates the healing of 10 lepers. All cry out from a distance. All are cleansed as they go to show themselves to the priests. Yet only one, a Samaritan, returns to give glory to God and falls at Yeshua's feet in gratitude. Yeshua notes that only this foreigner came back and tells him, “Your faith has made you well” (Luke 17:19 NASB95). Here faith, gratitude, and cross‑boundary mercy stand beside physical cleansing and priestly verification. Holiness, community, and ongoing application Taken together, these texts present a coherent picture. Holiness (kadosh) requires separation from defilement. Clean and unclean (tahor and tamei) categories govern approach to God and participation in the covenant community. Outward signs, whether on skin, garments, or houses, reveal deeper realities and require careful discernment. Speech can function as a plague. Communities must deal with sin and abuse honestly yet with a view to restoration. At the same time, the prophetic witness and the Gospel narratives direct attention to a central figure who bears iniquity and affliction for many. Through Him, ultimate cleansing and restoration become possible. He both fulfills the priestly discernment and surpasses it by providing effective atonement. In daily practice, these themes invite self‑examination, responsible speech, wise pastoral care, and hope. They call communities to resist both careless toleration of evil and harsh, hopeless rejection of the fallen. They also summon individuals to bring their visible and hidden uncleanness to the One who discerns truly and cleanses completely. Step beyond diagnosis into restoration. In Leviticus 13 we watched tzara'at expose what is wrong. In Leviticus 14 we'll see how God makes a way back. Next Shabbat, we'll explore the cleansing rites for the metzora, the strange use of birds, cedar, scarlet, and hyssop, and how these ceremonies whisper of resurrection, new beginnings, and a Messiah who not only declares us clean but brings us home to the community. The post Can spiritual issues cause physical problems? A biblical look at ‘leprosy’ (Leviticus 13; 2Kings 5; Isaiah 53) appeared first on Hallel Fellowship.

In Hebrews 10:19-25, the author encourages us to never stop meeting together as a Church Body. In this passage, "LET US" statements are used to show us how it is essential that we fellowship in order for us to flourish in our relationship with Jesus Christ, the head of HIs Body, The Church.

The Rebbe writes that from now on, peace should increase among Torah scholars, emphasizing the importance of using one's time and talents to spread Chassidus. This spiritual work prepares for both spiritual and physical settlement in Eretz Yisrael with the coming of Moshiach. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3593

Proverbs 26:10 (ESV) In this episode of Daily Devotions, Pastor David Sumrall shares practical wisdom from Proverbs about hiring and leadership. Scripture warns that hiring the wrong people without wisdom or discernment can create unnecessary problems, just like an archer shooting carelessly without direction. Pastor Sumrall explains the importance of truly knowing a person's character before placing them in positions of responsibility. Outward appearances, polished presentations, or carefully managed public images do not always reflect reality. Wise leadership requires discernment, careful observation, and taking time to understand who people really are. As you watch this episode, be encouraged to practice wisdom in choosing the people you trust, work with, and place in positions of responsibility, recognizing that character matters far more than appearance or presentation. ---- Don't forget to like, subscribe to Cathedral of Praise TV https://www.youtube.com/c/cathedralofpraiseTV/?sub_confirmation=1,and hit the bell icon

In this episode, we explore the distinction between compliance and willingness in the horse–human relationship. Here we discuss learned helplessness, latency and behavioral enthusiasm, stress physiology, emotional engagement during training, and what willingness may look like behaviorally. Outward obedience does not always reflect the horse's internal emotional experience and invites listeners to observe training interactions with greater curiosity and nuance.Sources & Further ReadingsLearned Helplessness & Animal BehaviorSeligman, M. E. P. (1972). Learned helplessness. Annual Review of Medicine, 23, 407–412. Hall, C., Goodwin, D., Heleski, C., Randle, H., & Waran, N. (2008). Is there evidence of learned helplessness in horses? Journal of Applied Animal Welfare Science, 11(3), 249–266. Stress Physiology & WelfareChristensen, J. W., et al. (2006). Effects of training methods on stress responses in horses. Physiology & Behavior, 89(4), 489–497. von Lewinski, M., et al. (2013). Cortisol release, heart rate, and behavior during horse training. Journal of Veterinary Behavior, 8(6), 401–407. Equitation Science & Learning TheoryMcGreevy, P. D., & McLean, A. N. (2010). Equitation Science. Wiley-Blackwell. McLean, A. N., & McGreevy, P. D. (2007). The role of learning theory in equitation. Journal of Veterinary Behavior, 2(4), 108–118. Positive Engagement & Human InteractionSankey, C., et al. (2010). Positive interactions lead to lasting positive memories in horses. Animal Behaviour, 79(4), 869–875.

Outward religion disdained in Heaven. Evil confessed. The bright morning of Messiah's Millennium.

The purposes every follower of Jesus carries aren't dependent on our circumstances or calendar. In this message, we explore three directions every believer is called to live: Godward, Outward, and Inward.

This episode is a reflection on discipleship as a journey of inner transformation and outward expression, showing how believers grow in spiritual maturity by becoming more like Christ in character, obedience, and dependence on God, and how that growth naturally flows into a life that reflects Jesus and actively participates in His mission in the world.#citamchurchonline #ChurchEverydayGet in touch with us:http://www.citam.org/churchonline@citam.org(+254) 784 277 277(+254) 728 221 221

Today is day 132 and we are studying The Sacrament of Holy Communion. 132. What is the outward and visible sign in Holy Communion? The visible sign is bread and wine, which Christ commands us to receive. (1 Corinthians 11:23–26) We will conclude today with The Collect for Maundy Thursday found on page 561 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Today is day 126 and we are studying The Sacrament of Baptism. 126. What is the outward and visible sign in Baptism? The outward and visible sign is water, in which candidates are baptized “in the Name of the Father, and of the Son, and of the Holy Spirit.” (Book of Common Prayer 2019; see also Genesis 9:8–17; Matthew 28:19–20; 1 Peter 3:18–22) We will conclude today with Paragraph One of the Baptismal Prayer found on page 168 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Leslie continues the Steadfast Heart series with an inspiring episode about the joy of turning outward. While we often believe that focusing on ourselves is the best solution for emotional struggles, in God's kingdom the opposite is actually true. Through historical stories and practical encouragement, this episode reminds us of the soul-level satisfcation that comes from working in cooperation with God's Spirit to bless and strengthen others.For more resources from Leslie, visit https://setapart.org/. To learn more about the 2026 Set Apart Conference, visit https://setapart.org/2026-set-apart-conference/. To learn about our 2026 Ellerslie programs, visit https://ellerslie.com/be-discipled/. To support Set Apart Ministries, visit https://setapart.org/support/.

Man looks at the outward appearance, but the LORD looks at the heart. [NKJV]

This is message 43 in Gospel Record of John John 13:21-30 It is possible to be close to truth, involved in spiritual things, and still remain unchanged at heart, and that is the danger this message exposes. Outward appearance, service, and knowledge mean nothing without genuine faith in Christ, for a heart that resists Him will grow harder over time, Grace may be offered again and again, but if it is continually rejected, sin will take hold and lead to destruction. The call is clear to move beyond association and truly trust the Savior, because only a surrendered heart can receive the forgiveness and life that He freely gives. Don't forget to download our app for more from the Riverview Baptist Church. http://onelink.to/rbcapp Find more at https://riverviewbc.com/ Donate through PushPay https://pushpay.com/pay/riverviewbc

When a student or child is dysregulated, adults often focus entirely on finding the right words to say or the appropriate consequence to give. But what if the most critical factor in that interaction isn't the consequence itself, but the energy of the adult delivering it? Dr. Lori Desautels, an educator, researcher, and professor of applied educational neuroscience at Butler University, joins the podcast to reframe how we approach discipline, emotional regulation, and transitions. Her latest manual, Body and Brain Brilliance, emphasizes that true support, whether in a classroom or a living room, must begin with the adult's own nervous system. Emily and Lori discuss why transitions are biologically exhausting, how to build a vocabulary around physical sensations, and why traditional, punitive discipline models often escalate neurodivergent students. Lori also outlines a practical, compassionate framework for repairing ruptures between teachers and students, shifting the focus away from sheer compliance and toward co-regulation. TAKEAWAYS A dysregulated adult cannot effectively regulate a dysregulated child, making the adult's own awareness the first pillar of support. The goal isn't to be perfectly calm all the time, it's to cultivate "embodied awareness," recognizing the physical signs of when your nervous system is activated. Transitions are difficult because the brain consumes significant energy moving from a predictable, comfortable state into new expectations or environments. Effective discipline often requires an adult to offer their grounded nervous system to a child who needs to borrow a little stability. Outward behavior is not necessarily defiance, it's often an indicator that the nervous system is struggling and requires support. Late-diagnosed neurodivergent adults are frequently missed in clinical settings because their presentations - often masked by high intellect, outward compliance, or severe perfectionism - fail to match traditional diagnostic expectations. Join Emily Kircher-Morris on May 1st for a targeted continuing education training designed to equip mental health professionals with the updated frameworks necessary to identify and support this population. This session covers the clinical complexities of burnout, masking, and the internalized stigma that accompanies late identification. Earn 1.5 APA and NBCC-approved CE hours (available live or via recorded independent study) by registering at neurodiversity.university or clicking here. Dr. Lori Desautels is an educator, researcher, and professor of Applied Educational Neuroscience at Butler University, where she teaches graduate students and advances research connecting brain science to classroom practice. Her work centers on trauma-accommodating, neurodiversity-affirming frameworks that support both educators and students. Dr. Desautels is the author of several books, including her newest manual, Body and Brain Brilliance, which outlines the four pillars of the Applied Educational Neuroscience framework. Her approach provides Tier One strategies that integrate regulation, relationship, and brain-based practices to foster environments where adults, children, and youth can thrive. BACKGROUND READING Lori's website, Facebook, Instagram, LinkedIn The Neurodiversity Podcast is on Facebook, Instagram, BlueSky, and you're invited to join our Facebook Group. For more information go to www.NeurodiversityPodcast.com. If you'd like members of your organization, school district, or company to know more about the subjects discussed on our podcast, Emily Kircher-Morris provides keynote addresses, workshops, and training sessions worldwide, in-person or virtually. You can choose from a list of established presentations, or work with Emily to develop a custom talk to fit your unique situation. To learn more, visit our website.

Boldness. Not the kind that stays inside, but the kind that shows up in your life. Because once God does something in you, He wants to do something through you. That's where many of us stop. We face our wounds. We start to change. We get back on track, and then we settle. But Christianity doesn't end with transformation. That's where it begins. In this episode, John and Victor explore what it means to live your faith out loud, not for attention, but for mission: - Why people stop at personal growth instead of stepping into purpose - What holy boldness looks like in everyday life - The difference between being pushy and speaking truth in love - Why fear and feeling unqualified hold us back - How your story might be exactly what someone else needs God didn't set you free so you could stay comfortable. He set you free so you could help set others free. So where is He asking you to step out that you've been avoiding? Learn more about our pilgrimage: Walk in the Footsteps of Pope St. John Paul II with John

Send us Fan MailIn today's culture, more couples than ever are asking: Why do relationships fail? Why do marriages not last? Why do we keep having the same arguments?In this powerful episode of Marriage Mondays with The Kings, Kenya & ShanTrail King unpack one of the most searched relationship topics today—the impact of unhealed wounds, emotional triggers, and lack of self-awareness in marriage and relationships.Too often, people expect their partner to fix what they didn't break—insecurities, past trauma, fear, and emotional pain—and it creates a cycle of frustration, disconnection, and conflict.This episode dives deep into: Why relationships are failing today despite love being present  How emotional triggers and unresolved trauma show up in marriage  The truth about relationship patterns, self-sabotage, and communication breakdown Why expecting your spouse to meet unspoken emotional needs leads to disappointment  The importance of self-reflection, accountability, and inner healing How to shift from blaming your partner to doing the work within With practical insight and faith-based wisdom, this conversation challenges listeners to stop looking outward for solutions and start doing the internal work required for real relationship growth, emotional connection, and lasting love.If you've been searching for:why relationships failhow to fix a struggling relationshiphow to communicate better in marriagehow to stop arguing with your spousehow to heal emotionally in a relationshipThis episode is for you.Because the truth is— the relationship you want is built by the work you're willing to do within yourself.

Slate and the team at Eureka Street Productions are so honored by this award and want to thank everyone who has listened to and supported the show. This series tells the story of the Metropolitan Community Church of San Francisco, one of the first gay-positive churches in America, and how its congregation faced the AIDS epidemic, including the deaths of hundreds of its members.At the heart of the series is a remarkable discovery: 1,200 cassette tapes of sermons, memorials, and music recorded inside the church during the worst years of the crisis. A church member rescued them after they'd been thrown away. What you hear isn't people reconstructing the past from memory, it's the actual voices from inside the crisis, preserved on tape and brought to life across 10 episodes. It's a story about resilience, the strength of community, and finding beauty and hope even in the darkest of times—a message with powerful resonances decades later.To celebrate this award, Lynne Gerber, the host of the show, recorded a special note to listeners, and we are bringing back the trailer to introduce new listeners—who are just finding When We All Get to Heaven from the Peabody Award—to the show. Hosted on Acast. See acast.com/privacy for more information.

Westend61/Getty Images What happens when the people reshaping our world don't believe in introspection? This hour, a look at looking inward. And, we explore the spectrum of mental imagery. GUESTS: Elizabeth Lopatto: Senior reporter for The Verge Maja Spener: Associate Professor in Philosophy at the University of Birmingham. She is the author of Introspection: First-Person Access in Science and Agency Reshanne Reeder: Lecturer in Cognitive and Clinical Neuroscience at the University of Liverpool Music featured (in order): Who Knows – Daniel Caesar What Kind of Fool Am I – Sammy Davis Jr. Man in the Mirror – Michael Jackson There’s No Telling – Duncan Sheik I’m So Lonesome I Could Cry – Cassandra Wilson Pretty Little Picture – Zero Mostel (Original Broadway Cast) Support the show: http://www.wnpr.org/donateSee omnystudio.com/listener for privacy information.

Clinton, AR 2009

Outward qualities of A soldier of God  Luke 17:7-10

Andrea and Brett Bevell explore how Reiki can become more than a healing technique, becoming a way to embody peace in everyday life. They talk about higher self-guided Reiki, the Reiki crystal, and the ways Brett's work has evolved through creativity, intuition, and a willingness to follow new energetic possibilities beyond conventional approaches. Together, they also reflect on what it means to be a steady presence in uncertain times. From personal healing to collective ripple effects, this conversation explores inner peace, spiritual innovation, and the invitation to live in a way that brings more calm, compassion, and consciousness into the world around you. Their conversation also touches on the unique energy of the Omega Institute, which played an important role in Brett's own spiritual development, and the kind of immersive setting that can support deeper reflection, connection, and healing for those who feel called to explore their own path there.Learn more about Brett Bevell at https://brettbevell.com/This episode was recorded: March 24th, 2026 For Brett's previous episode on What Resonates?, check out:   https://www.whatresonatespodcast.com/s5-ep22-reiki-innovation-vs-sacred-tradition-with-brett-bevell/Episode Timestamps:00:00 - Beacons of Peace 00:35 - Welcome 01:07 – Welcome back Brett Bevell 03:12 - Reiki Crystal Explained 05:00 - Andrea Sees the Crystal 08:40 - Higher Self Fusion 11:12 - Backlash and Criticism 13:13 - Omega Institute Journey 18:16 - Learning as Activism 19:51 - New Book and Peace 21:56 - Omega Workshop Preview 23:18 - Meet the Faculty Team 26:04 - Catalogue Love and Next Steps 26:23 - Campus Workshop Flow 27:19 - Omega Point Connections 28:34 - Synchronicities And Friends 29:41 - Daily Open Classes 30:44 - How Omega Began 33:21 - Why Omega Thrives 35:37 - Life Without Omega 36:27 - Ultra Psychic Reiki 40:11 - Redefining Energy Language 41:42 - Find Omega And Brett 42:39 - Guided Reiki HealinJoin Andrea in the United Kingdom to learn Reiki in person in June 2026! One Reiki I and II class and one Reiki Master class will be offered in Horton, Northampton, at the beautiful French Partridge Hotel. Accommodation packages, including room and meals, are available for each class. Learn more HEREAndrea's Links: https://beacons.ai/andrea_kennedyAndrea's Reiki Business Success Course:https://www.mainstreamreiki.com/reiki-business-success-courseVisit our websiteVisit our Amazon Shop  Sponsored by The Mainstream Reiki Community https://members.mainstreamreiki.com/HealthyLine offers revolutionary PEMF  and far-infrared mats. Get 10% off and free shipping in the continental US with code "Mainstream10FS". What Resonates? is produced by Twisted Spur MediaAndrea may earn money through Amazon for qualifying purchases.Disclaimer: The views and opinions expressed in this program do not  reflect those of the podcast or anyone affiliated with its production. This program is presented for entertainment purposes only. The utilization of the information provided is at the listener's own discretion.

This is a companion podcast for this morning's mantra. Kindness begins within. In a world that can feel rushed and disconnected, today’s meditation invites us to soften our hearts, choose compassion in small moments, and allow that energy to ripple outward. Your Morning Mantra: I choose kindness and let it ripple outward. Jennifer Cray is a life coach, meditation teacher and yoga teacher for Living Lit Up, based in Brisbane. You can deepen your meditation practices with her on Insight Timer. Insight TimerSee omnystudio.com/listener for privacy information.

Kindness begins within. In a world that can feel rushed and disconnected, today’s meditation invites us to soften our hearts, choose compassion in small moments, and allow that energy to ripple outward. Your Morning Mantra: I choose kindness and let it ripple outward. Jennifer Cray is a life coach, meditation teacher and yoga teacher for Living Lit Up, based in Brisbane. You can deepen your meditation practices with her on Insight Timer. Insight TimerSee omnystudio.com/listener for privacy information.

Lately, we've been exploring a simple but powerful idea: Joy is meant to be shared. We've heard how stories shape us. How stability restores dignity. How gifts, when given away, multiply. And again and again, we've seen the same pattern: Someone receives help. Hope takes root. And that hope begins to ripple outward. To close this season, we're turning to two recent stories from Caring Magazine—stories that show how that ripple effect is unfolding right now across The Salvation Army's Western Territory. These stories remind us: Joy doesn't always arrive loudly. Sometimes it looks like steady progress. A safe place to sleep. A mentor who checks in. A class that builds confidence. A plan for tomorrow. This is what sharing the joy looks like. Not just inspiration—but transformation. Not just relief—but renewal. Not just help—but the kind of support that makes paying it forward possible. EPISODE SHOWNOTES: Read more. BE AFFIRMED. Get the Good Words email series. FIND YOUR STORY. Get the email course. WHAT'S YOUR CAUSE? Take our quiz. BE INSPIRED. Follow us on Instagram. DO GOOD. Give to The Salvation Army.

Part four of the "Seed Life" series. Pastor Richard completes the series showing how MIGHTY our SEED is on the Earth. We need to look UPWARD then OUTWARD to become GOOD GROUND for GOD'S SEED to IMPACT OTHERS.

The Triumphal Entry of Jesus into Jerusalem on Palm Sunday and the events that immediately followed taught all of us that we are to give an outward show of praise through our lips and our lives that pleases God. #fsbccoalinga #coalinga #fsbcsermon Contact us at TheWordInfusion@gmail.com with your comments, questions or praises.  Let us know how our podcast has blessed, encouraged or helped you.  Join us on our Facebook pages at http://www.facebook.com/fsbccoalinga & http://www.facebook.com/..  Help us to grow a community that infuses the Word of God into their lives each day.  Follow us on Twitter @TheWordInfusion or @fsbccoalinga .  To support this ministry click on: https://giving.myamplify.io//app/giving/fsbccoalinga or copy and paste it into your web browser.

You can be moved by God and still not be changed by Him.

Welcome to Day 2824 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2824 – Great Deeds, Strong Faith, Big God – Luke 5:12-26   Putnam Church Message – 02/22/2026 Luke's Account of the Good News - “Great Deeds, Strong Faith, Big God.”    Last week, we continued our study of the ministry of Jesus Christ with a message titled “What It's Like to Fish With Jesus,” where we learned that fishing with Jesus looks nothing like fishing alone. Today, we continue with the thirteenth message in Luke's narrative of the Good News of Jesus Christ in a message titled “Great Deeds, Strong Faith, Big God.” Our Core verses for this week are Luke 5:12-26, found on page 1598 of your Pew Bibles. Follow along as I read. SCRIPTURE READING — Luke 5:12-26 (NIV)  Jesus Heals a Man With Leprosy 12 While Jesus was in one of the towns, a man came along who was covered with leprosy.[a] When he saw Jesus, he fell with his face to the ground and begged him, “Lord, if you are willing, you can make me clean.” 13 Jesus reached out his hand and touched the man. “I am willing,” he said. “Be clean!” And immediately the leprosy left him. 14 Then Jesus ordered him, “Don't tell anyone, but go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them.” 15 Yet the news about him spread all the more, so that crowds of people came to hear him and to be healed of their sicknesses. 16 But Jesus often withdrew to lonely places and prayed. Jesus Forgives and Heals a Paralyzed Man 17 One day Jesus was teaching, and Pharisees and teachers of the law were sitting there. They had come from every village of Galilee and from Judea and Jerusalem. And the power of the Lord was with Jesus to heal the sick. 18 Some men came carrying a paralyzed man on a mat and tried to take him into the house to lay him before Jesus. 19 When they could not find a way to do this because of the crowd, they went up on the roof and lowered him on his mat through the tiles into the middle of the crowd, right in front of Jesus. 20 When Jesus saw their faith, he said, “Friend, your sins are forgiven.” 21 The Pharisees and the teachers of the law began thinking to themselves, “Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?” 22 Jesus knew what they were thinking and asked, “Why are you thinking these things in your hearts? 23 Which is easier: to say, ‘Your sins are forgiven,' or to say, ‘Get up and walk'? 24 But I want you to know that the Son of Man has authority on earth to forgive sins.” So he said to the paralyzed man, “I tell you, get up, take your mat and go home.” 25 Immediately he stood up in front of them, took what he had been lying on and went home praising God. 26 Everyone was amazed and gave praise to God. They were filled with awe and said, “We have seen remarkable things today.” Opening Prayer Father, we come before You aware that our vision of You is often too small. We confess that we shrink You down to the size of our schedules, our worries, and our expectations. Enlarge our vision today. Open our eyes to see Your authority, Your compassion, and Your power to forgive. Give us strong faith in a big God. Through Christ our Lord, Amen. When God Gets Too Small And it happens so subtly. / Israel had done it. / The Pharisees had done it. Even sincere believers can do it. By the time of Tiberius Caesar, Herod Antipas, Pontius Pilate, Annas, and Caiaphas, God had been reduced to a cosmic scorekeeper — tallying good deeds, deducting points for bad behavior, enforcing Sabbath rules, inspecting hand-washing rituals, policing technicalities. God had become predictable. / Manageable. / Containable. / Small. And then Jesus walked into their world — and suddenly God began growing again. Luke 5:12–26 is not merely about miracles. / It is about vision. / It is about authority. /It is about discovering that God is far bigger than we imagined. Today we see: • A great deed • Strong faith • A very big God And the question Luke leaves hanging over the entire scene is this: Will our vision of God expand… or will we shrink Him back down? Main Point One: A Big God Touches the Untouchable (Luke 5:12–16) Let's begin with the leper. Luke tells us: “In one of the villages, Jesus met a man with an advanced case of leprosy…” (Luke 5:12, NLT) Not a mild case. / Not a recent diagnosis. / “Advanced Case or Covered” — literally full of it. In the ancient world, leprosy was not just a medical condition. / It was social death. / It was religious exclusion. / It was isolation. Leviticus 13 required the leper to live outside the camp. / To cry out “Unclean!” / To avoid contact. |Imagine the loneliness. / Imagine the silence. / Imagine the years without touch. / He had likely not felt a human hand in years. And then he sees Jesus. And he falls on his face and says: “Lord, if You are willing, You can heal me and make me clean.” (12) Notice what he does not say. / He does not question Jesus' ability. / He questions His willingness. / Ability wasn't the problem. / Acceptance was. And perhaps that's where some of us live. / We don't doubt that God can. / We wonder if He will. / Or if He wants to. / Or if we are worth touching. And then Luke records something breathtaking. “Jesus reached out and touched him.” / He touched him!  / Jesus could have spoken the word from across the street. / He healed from miles away in John 4. / He commanded demons with a phrase. / But here — He touches. Why? Because the miracle was not only physical. / It was relational. / The leper didn't just need cleansing. / He needed restoration. / He needed to feel accepted. / And in that moment, God got bigger. / The Pharisees saw uncleanness. / Jesus saw a man. Ancient Perspective In Jewish thought, leprosy symbolized sin. / It was visible corruption. / Outward manifestation of inward decay. / When Miriam was struck with leprosy (Numbers 12), it was associated with rebellion. / When Naaman was cleansed (2 Kings 5), it was seen as divine mercy. Rabbinic tradition even said curing leprosy was as difficult as raising the dead. / In other words, this was beyond human ability. / Which is exactly where Jesus operates. Object Lesson — Hold up a glove. Without a hand inside, it is lifeless. / Shapeless. Useless. / But when a hand enters it — suddenly it moves, grasps, functions. The leper's life was like that glove. / Empty. / Isolated. / Untouchable. Until God entered his story. / The difference was not in the glove. / It was in the hand. Modern Analogy There are “lepers” today. / Not with skin disease. / But with stigma. / Addiction. Failure. / Public scandal. / Divorce. / Depression. / Bankruptcy. / Shame. Society and even some churches say: Keep your distance.  Jesus says:  Come here. Hebrews 4:15 reminds us: “We do not have a high priest who...

Jamie Grant Heather Parker In this second episode with counselors Jamie Grant and Heather Parker, they talk about the gift of anger, how it is a gift to us as we learn to notice what's going on within our hearts when it arises. In this conversation they explain where anger comes from, inward and outward anger and the possibility that anger is masking other losses. Connect to Episode 1: Does My Anger Matter to God? if you missed it.   Recommended resources The Voice of a Heart: A Call to Full Living by Chip Dodd Tim Keller's sermon, The Healing of Anger The Faces of Rage by David Damico (out of publication but used books available online) Heather Parker at waterstonecounseling.org Jamie Grant at MetanoiaDallas.com This episode is available on video as well. Timestamps: 00:22 Introductions 01:10 Summary of Episode 1 03:33 Understanding where anger comes from 09:10 Outward and inward anger 16:15 Which is worse---outward or inner anger? 21:06 Losses can underlie anger. 24:38 Anger can be a gift. 35:47 Resources TranscriptKay >> Hi. I'm Kay Daigle of Beyond Ordinary Women Ministries. Welcome to our podcast and video episode. We have today guests who have returned. Two weeks ago in our podcast we welcomed Jamie Grant and Heather Parker, who are both licensed professional counselors. We have been talking about anger. We've been talking about all sorts of things, and we're extending that today to a second session because there was so much information that they gave us that we want to dig a little bit deeper into anger, particularly as Christians. So, Heather, tell us a little bit summarize a little bit of what we've already heard and talked about before we go into a new area of anger. Heather >> Sure. So in the last one, we talked about the perception. Well, first we talked about anger—how do we see that in the image of God and really highlighting that God is slow to anger. There's a real there's a lot of restraint and it's not long lasting. That is the truth of how we see anger in God. That's not always how we're taught. Sometimes we're taught that he is a rageful God but Scripture tells us otherwise. So we kind of hit a little highlight on that. We spoke of the perception of anger in the church—that oftentimes anger can be viewed as sin or it's bad. And if it's sinful and it's bad, then we're bad. Yeah. Jamie, you can jump in at any time too. Yeah. We talked a little bit about just the perception of it really highlighting the difference between God-given anger that shows us something's not okay. It exposes what we're passionate about and shows us something's not okay. It's not sitting well with me and can eventually inform how we want to approach that. And really highlight the difference between that and a rage or acting out or the quick-tempered what we often see in families and society. And even often in our churches. We talked about, yeah, just how anger—sometimes people in leadership will want to make sure that people stay away from their anger. And that comes out in an element of control and that can look a lot of different ways. But overall, the messaging around anger as being bad or negative starts really young and is often widespread, especially in Christian circles. Yeah, anything I leave out, Jamie? Jamie >> I think that was a great recap. I think what made it a nice kind of segue into what we talk about today is you know, if there's, as you were saying, like these beliefs around anger as being bad or if I'm taught anger is bad and therefore I internalize this message that I'm bad because I'm experiencing this emotion of anger. There's also some other messages that we get as children because we're you know, this isn't going to be a parent finger-pointing episode or session. But we are—we're sinful people raised by sinful parents in a sinful world. So we're going to get messages around our emotions based on how we're brought up.

Jude 20–25 lays out a steady path for worn-down believers built around three directions: inward, outward, and upward. Inwardly, it calls believers to take responsibility for their faith by building on a solid foundation through prayer in the Spirit, staying rooted in God's love, and holding onto hope in Christ's coming mercy. That kind of hope lifts the heart out of present discouragement and anchors it in future restoration. Outwardly, faith shows up as action—offering patient mercy to those who doubt and stepping in urgently to help those drifting toward danger. Upwardly, the passage reminds believers that God is the one who keeps, strengthens, and ultimately presents them blameless with joy. Together, this creates a simple rhythm: stay grounded in God, reach out to others with compassion, and trust fully in His power to finish what He started.

with Pastor Cory Henderson from Christian Life ChurchSunday 3-15-26https://www.bible.com/events/49577879

7. Cline addresses the vulnerability of the Minoan and Mycenaean civilizations, which served as models for "what not to do" during a crisis. Despite their outward appearance of strength, these societies were fragile systems that collapsed completely after the 12th century BC. Their writing system, Linear B, was limited to accounting, leaving no literary records of their downfall. The transition to the Iron Age saw the disappearance of their specific social structures, though names of gods like Zeus and Poseidon endured. This period illustrates how societies can appear vibrant while being internally decayed, leading to a total replacement of their political identities. (7)

In this message from the life of Nehemiah, we discover how God turns a burdened heart into a clear and actionable vision. Before Nehemiah ever rebuilt a wall, he had first been a faithful servant, patiently positioned by God in a place of influence. When the moment came, that inward devotion produced outward leadership—foresight that anticipated obstacles, insight that understood the real condition of God's people, and strategy that mobilized others toward a shared mission. Through Nehemiah's prayerful courage and careful planning, we see that biblical vision is not merely inspiration—it is obedience expressed through wise leadership. This sermon invites us to consider whether we are faithfully preparing for the vision God may one day entrust to us, and whether we are ready to lead when the opportunity arrives.

e348 Relationship Quality, Being Bizarre, A People Turned Outward, Healing Blindness by Paul George

Outward appearance of righteousness can mask deep spiritual corruption, leading to the glory of God leaving the defiled temple. One does not need to be clean or righteous before coming to Jesus; humility is the prerequisite for transformation. Remaining a 'poser' who relies on self-righteousness allows God to let you be your own God, whereas turning from that path allows Him to bring spiritual cleansing.

Lari Snorek, CSB, from Harvard, Massachusetts, USAYou can read Lari's editorial in the Christian Science Sentinel.

The Dismantling of the Religious Self Four Lenten Reflections on Delusion, Abandonment, and the Life That Remains in God “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” John 12:24 Second Reflection The Violence We Call Righteousness On the Ego That Survives Inside Virtue “They being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted themselves unto the righteousness of God.” Romans 10:3 When the man sees that fulfillment cannot be found in religious life itself, he turns toward righteousness. He disciplines himself. He purifies his conduct. He restrains his passions. He orders his thoughts. He seeks purity. Outwardly, transformation occurs. Inwardly, something remains untouched. The ego survives. It survives inside virtue. St. John Climacus writes that vainglory completes every virtue the man performs. It attaches itself to fasting. It attaches itself to prayer. It attaches itself to obedience.
 It whispers: This is yours. Virtue becomes possession. The man begins to live from righteousness. He experiences himself as stable because he is righteous. He trusts his righteousness. This trust separates him from God. Because union with God requires the loss of trust in oneself as source of life. The Pharisee stands before God and speaks truth. He fasts. He obeys. He lives faithfully. And remains separate. Because he still exists as the center of his own existence. The tax collector possesses nothing. He cannot lift his eyes. He does not trust himself. Christ says he goes home justified. Because justification belongs to the man who has nothing left to preserve. St. Isaac says that until the soul despairs of itself, it cannot rest in God. Not emotional despair. Ontological despair. The knowledge that one does not possess life. Righteousness that preserves the ego prevents union. Because union requires death. Not moral improvement. Death. The man must lose the self that lives apart from God. Virtue cannot substitute for this death. Virtue can conceal it. The ego can survive indefinitely inside righteousness. And remain alone. ⸻ This is the most dangerous stage of the spiritual life. Because sin is obvious. But righteousness can conceal separation. The sinful man knows he is sick. The righteous man believes he is alive. Christ said to the church of Laodicea, “You say, I am rich, I have prospered, and I need nothing, not knowing that you are wretched, pitiable, poor, blind, and naked.” Revelation 3:17 This is not addressed to pagans. This is addressed to believers. To those who have acquired religious identity. To those who possess righteousness and draw life from it. They do not feel their need. They do not cry out. They do not seek life because they believe they possess it. This is why Christ says, “I came not to call the righteous, but sinners to repentance.” Luke 5:32 Not because the righteous do not need Him. But because those who believe themselves righteous cannot receive Him. They are full. And God only fills the empty. St. Sophrony writes that the greatest tragedy is when man begins to live from himself rather than from God. Even if this life is clothed in virtue, it remains separation. It remains death. Virtue can purify behavior without destroying autonomy. It can cleanse the exterior while leaving the center untouched. Christ speaks with terrifying clarity about this. “You clean the outside of the cup and the plate, but inside they are full of greed and self indulgence.” Matthew 23:25 The outside can be purified. The inside can remain intact. The ego does not resist virtue. It feeds on virtue. It incorporates virtue into itself. It expands through virtue. It becomes righteous. And this righteousness becomes its shield against God. Because God does not come to improve the ego. He comes to crucify it. St. Paul says, “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me.” Galatians 2:20 This is not metaphor. This is the destruction of the autonomous center of existence. As long as the man lives from himself, even virtuously, he remains separate. Because life belongs only to God. St. Silouan the Athonite saw this with terrible clarity. He had labored greatly. He had prayed. He had struggled. He had purified himself. And yet the Lord allowed him to descend into hell. Not because he was sinful. But because righteousness had not yet been shattered. And Christ said to him, “Keep thy mind in hell, and despair not.” Not because hell was his destination. But because only in the destruction of self trust could union be born. As long as the man stands on his own righteousness, he stands alone. Only when this ground collapses does he begin to stand in God. Archimandrite Zacharias writes that God allows even the virtuous man to see his utter poverty so that he may cease drawing life from himself. This is the blessed despair that gives birth to true life. This despair is not psychological collapse. It is ontological revelation. The revelation that without God, one does not exist. Christ says, “Apart from Me you can do nothing.” John 15:5 Not less. Nothing. Not even righteousness. When this is seen, virtue loses its power as identity. It remains. But it no longer belongs to the man. It becomes the life of Christ within him. Before this death, virtue belongs to the ego. After this death, virtue belongs to God. This is why the saints do not trust their righteousness. They fear it. They flee from it. Abba Poemen said, “A man may appear to be silent while his heart condemns others. Such a man is talking constantly.” Outward virtue. Inward autonomy. Separation remains. Another elder said that even if a man raises the dead but trusts himself, he has lost everything. Because union is not achieved by virtue. It is achieved by death. This is why the saints see themselves as sinners even when they are purified. Not because they deny reality. But because they do not live from themselves. They live from God. St. Isaac writes that the man who has truly seen himself is greater than the man who raises the dead. Because he has seen the truth. He has seen that he does not possess life. He has seen that all righteousness belongs to God. This vision destroys the ego at its root. And only when the ego dies can God become life. Until then, righteousness remains violence. Violence against truth. Violence against union. Violence against love. Because it preserves the illusion of existence apart from God. The elder Sophrony says that as long as man attributes righteousness to himself, he remains enclosed within the prison of his own being. He cannot escape. He cannot breathe. He cannot live. Only when righteousness is lost as possession does it become life. Only when the man ceases to exist as source does God become his existence. This is why Christ says, “Whoever loses his life for My sake will find it.” Matthew 16:25 Not improves it. Finds it. Because it did not belong to him before. This is the second dismantling. Not the destruction of sinful identity. The destruction of righteous identity. Not the loss of vice. The loss of ownership of virtue. The loss of oneself as the one who lives. Until this death occurs, the ego survives. It survives inside prayer. It survives inside obedience. It survives inside humility itself. It survives inside righteousness. And remains forever alone. --- Text of chat during the group: 01:28:35 Danny Moulton (Lakeside, Ohio): I'm wondering how fear and ego interplay in producing unhealthy religiosity. It seems to me ego and fear are two sides of the same coin. Ego is fed when we think we are righteous and doing religion right, but fear calls the shots when we think we are unrighteous and doing religion wrong. It seems both can lead to obsession with something other than Divine love. The Apostle John says that perfect love drives out fear. I believe this is absolutely true, but fear sure can put up a good fight at times. 01:32:27 Fr Martin, Arizona: What do you think of this? Shortly after arriving at my first parish, I told my spiritual father about all the things I would change. He said, “Check with God. He didn't give you the football and tell you to run with it. What if God send you there to fail?” 01:33:46 Jaden Abrams: Father, bless! I was really impacted by these last two talks, thank you very much. What change can I make today to die to myself and stop sitting next to the vine. 01:35:31 Kate: When you speak about the death of the ego, is it more like a process of dying rather than something that is accomplished once and for all?  And I find my self asking how, how does the ego die?  Is it a simultaneous process of the dying of the ego and the soul growing in union with Christ? 01:40:29 Una: I was a complulsive A-getter in college, too. Thank you for sharing. 01:41:05 Angela Bellamy: Reacted to "Father, bless! I was..." with ❤️ 01:42:47 Shannon: It feels must bleed out our ego and diappear into the darkness in order for God to turn light.  Not knowing where the next step, but trusting in God.  We disappear into prayer/ looking through window with lamps lite hearts 01:44:16 Fr Martin, Arizona: Today's retreat convicted me. I'm not sure where to begin poking at my sense of self-identity and autonomy. My anxiety reveals to me that I harbor some delusions about myself. I used to visit a Romanian monk who was imprisoned and tortured by communists. Surprisingly, he never complained about that. Rather he said to me once, “Before I was imprisoned, I knew God in my books. After I was alone in prison, I found God in my heart.” 01:45:02 Jaden Abrams: How do I go about finding a spiritual Father? Am I supposed to choose, discern, let him "come to me", combination of all? I have fallen in love with the east in general and am immersing myself as much as possible please pray for me. 01:47:13 Julie: Reacted to "How do I go about fi…" with

Daily Word             A trap that many entrepreneurs and ministers fall into is making their God-given vision their god, instead of the Lord being their God. This is a deceptive trap. All your outward actions may look godly and in line with the vision, but your heart motivation is no longer right. This is dangerous because outward actions are meaningless when your heart motive is wrong.  __________ Revelation 2:1-5 KJV, 1 Samuel 16:7 KJV     __________ Partner with Us: https://churchforentrepreneurs.com/partner Connect with Us: https://churchforentrepreneurs.com Leave a Comment: https://churchforentrepreneurs.com/comments __________    

It’s about time to pay the credit card bills from this past Christmas. Sadly, often those bills last longer than the gifts did. Ouch. But that’s how it is, right? The things of this world promise a lot of joy, but the joy expires before the cost. Today on A NEW BEGINNING, Pastor Greg Laurie helps us reevaluate our priorities, and set our focus on the eternal. A life lived for eternity experiences joy that never fades, and the price has been paid. — Become a Harvest Partner today and join us in knowing God and making Him known through media and large-scale evangelism, our mission of over 30 years. Explore more resources from Pastor Greg Laurie, including daily devotionals and blogs, designed to answer your spiritual questions and equip you to walk closely with Christ.Support the show: https://bit.ly/anbsupportSee omnystudio.com/listener for privacy information.

Ever gotten up too quickly and felt a little light-headed . . . maybe lost your balance? When you lose your balance, it’s hard to walk a straight line. Spiritually, some believers let their lives get out of balance, and then have difficulty walking the straight and narrow path of faith. Well today on A NEW BEGINNING, some help from Pastor Greg Laurie on bringing our lives back into balance . . . back into harmony with God’s plan. It’s a prescription for healing what ails us spiritually. — Become a Harvest Partner today and join us in knowing God and making Him known through media and large-scale evangelism, our mission of over 30 years. Explore more resources from Pastor Greg Laurie, including daily devotionals and blogs, designed to answer your spiritual questions and equip you to walk closely with Christ.Support the show: https://bit.ly/anbsupportSee omnystudio.com/listener for privacy information.