Podcasts about pentecostal christians

🙏 Sermon Summary: Walking in Step with the Spirit This week, Jonathan Dunning challenged us to move beyond simply being a "nominally charismatic" church—one that sings the songs and waves the flags but "denies its power". Drawing from Galatians 5:25, "Since we're living by the Spirit, let us follow the Spirit's leading in every part of our lives", the message urged us to shift from mere information to impartation and to be constantly filled with the Holy Spirit. The Call to Power and Purpose Jonathan highlighted that being filled with the Holy Spirit isn't an "optional extra" but God's command and grace gift. Citing John Stott, he emphasized that what the church needs is not more eloquence or organization, but "more power from the Holy Spirit". This power enables us to be witnesses and missionaries, moving us beyond a "spirit of timidity" and into a spirit of "power and of love and of self-discipline" (2 Timothy 1:7). He asked challenging questions for personal reflection: When were you last filled with the Holy Spirit? When did you last stir up the spiritual gift in you? How to Walk in Step with the Spirit The core of the sermon focused on practical ways to "walk in step" with God's Spirit, using the metaphor of a journey: Put God First and Deny Self-Will: This involves living a good and righteous life, obeying God's ways, and acknowledging Him so He can direct our path (Proverbs 3:6). Listen and Obey the Nudge: Like sheep recognizing the shepherd's voice (John 10), we need to be attuned to the Spirit's inner voice, the prompt, the stirring, or the nudge. This inner voice is the same one that convicts us of wrongdoing. Keep Pace and Time: We must avoid rushing ahead and lagging behind. Timing is key. Like the vision in Habakkuk, a clear vision is "for an appointed time" and requires patient waiting. We need to keep in step to catch the Kairos moment, the divinely appointed time where heaven touches earth. The Spirit's Guidance in Jonathan's Life and MCF Jonathan shared powerful personal examples of how the Spirit has led him through his life and ministry: Inner Voice: Sensing a clear call to pastoral ministry at age 17 and later feeling the distinct nudge to step down from a role, even with no clear path ahead. Impartation: Receiving an "anointing for ministry" through the laying on of hands and prayer from others. Prophetic Words: Receiving a word in his twenties calling him to prison ministry, which unfolded years later with a job as the UK's first free minister paid by the home office to serve as a prison chaplain. Scripture: Using Ecclesiastes 3 ("a time to uproot and a time to plant") to process a difficult transition in ministry. Closed Doors: Learning to "trust the closed door" when his "dream job" didn't materialize, which ultimately led him to stumble into ministry at MCF in Sheffield. He concluded by stressing that walking in the Spirit is also for the church collectively. MCF's journey—from moving to the estate to receiving prophetic words about enlarging the place of the tent (Isaiah 54) and the river of God flowing (Ezekiel 47)—has been a result of people listening and obeying the Spirit's nudges, not simply "man's design". The final challenge: "You cannot walk with God without moving." The time to move from theory to practice is now, by seeking to be filled with the Spirit. Would you like me to find a relevant Bible verse, such as Galatians 5:25, to post with this summary? Transcript Thanks, Nick. Morning, everyone. I've been given the title, Walking in Step with the Spirit, and a passage from Galatians 5, verse 25, which says, "Since we're living by the Spirit, let us follow the Spirit's leading in every part of our lives." Now, today, I don't intend to spend a lot of time going into what this verse means. I want to talk about my experience of the Holy Spirit, the church's experience of the Holy Spirit, and how that is really, really important today. So I'm going to be a bit of an agent provocateur, a bit of a stirrer this morning. It was a week ago I was chatting to Graham Reid, and we reflected how the church we were born into in the 1970s and 1980s, he was in Sussex House in North Yorkshire, the charismatic movement which we were birthed into, the baptism of the Holy Spirit, being filled with the Holy Spirit, was front and centre of what was happening. Each service, there was opportunity for people to come forward to be filled with the Spirit, as well as for other things. Ministry was very important. And actually, it was very much part of the warp and the web of the church. So what's changed? Because I think as I look at the church in the UK today, and I travel around quite a few of them, we have become nominally charismatic, i.e., in name only. We sing the songs, we wave the flags, we stick our hands in the air, but that's often as far as it goes. And actually, to sort of like misquote Paul in his letter to Timothy, we have a form of charismatic worship, but deny its power. Thanks, we've had a few amens for that, that's good. I think it's really important that we don't just play lip service to this aspect of ministry in the Holy Spirit, but actually we're engaging in a topic over a long period of weeks, which should actually transform us as human beings and as followers of Jesus. Jesus told his disciples, his followers, to be filled with the Spirit, to give them the power to be the missionaries and the witnesses that he required them to do in this world. He'd already taught them in Luke 11, verse 3, that God is this great good Father, much better than a human father, who longs to give the Holy Spirit to those who ask him. Interesting. The need to ask. Not automatic. Paul was keen that Christians understood that they needed to be constantly filled with God's Holy Spirit, Ephesians 5, verse 18. "Be being filled" is the actual literal translation of that, as we know. And he contrasted that with being drunk, being intoxicated. Now, you know, if you've ever known what it is to be drunk, you basically, your tongue gets loose, you start to say things, you talk in a way that you wouldn't normally be guarded. You're basically a much more kind of like, they used to call it Dutch courage, aren't you? You're much more brave about confronting things and taking things on. You know, it's Dutch courage. Hey, hey. You know, I'm going to get in there. And the contrast was, don't be intoxicated by a worldly spirit, but God's Spirit gives you the power to speak and to go beyond your fears. In fact, you know, Paul talked to Timothy and said, you had to stir up the gift that had been given to him when he'd had hands laid upon him. Stir it up. Fan it into flame. Timothy had to do something with what God had invested in his life when hands were laid on him. And he said, that's because God hasn't given you a spirit of timidity where you hold back, where you haven't got Dutch courage, where you're afraid to say anything, afraid to do anything. But he's given you a spirit of power and of love and of self-discipline. 2 Timothy 1 verse 7. This is important stuff. Barry Manson on Facebook recently had this quote from John Stott. Now, John Stott was not a charismatic or Pentecostal Christian. He was an evangelical. But it's very interesting what John Stott wrote. And all evangelicals should prick up their ears to this. "What we need is not more learning, not more eloquence, not more persuasion, not more organization, but more power from the Holy Spirit." Amen. So we need to go from information about this to impartation. From knowing about the Holy Spirit to asking God, our Heavenly Father, to fill us with His Spirit constantly. Otherwise, we're just on a paper exercise. We're just paying lip service to this. So I ask some questions of myself and I ask them of you today. When were you last filled with the Holy Spirit? When did you last ask your Heavenly Father to fill you with the Holy Spirit? When did you last stir up the spiritual gift in you? Because being filled with the Holy Spirit is not an optional extra or an add-on in our life. It's God's command and will and grace gift to you as His sons and daughters. So what does it mean to walk in step with God's Spirit? Which is the title today. I mean, the idea of walking with God is a metaphor for how life should be lived in Jewish thought. You see it at the very beginning, Adam and Eve walking with God. You know, this place of harmony, this place of perfection. In a perfect world, humanity is walking hand in hand with Father God and enjoying life in the goodness and the grace of God. Our lives were to be lived as a journey with God. This is Jewish thought, this, who leads and guides us. Now, you see that in the Old Testament played out in the wilderness wanderings where God takes them through the wilderness. Even in the patriarch's journey, Abraham, you know, journeying on to find that place of promise in God. This is a metaphor that's played out in Genesis and actually was a thought that the Jews held strongly. We kind of lost it a bit. Walking suggests we're on the move, that we're active, that we're going somewhere. Walking with the Spirit suggests that it's God that's taking us on this journey, that actually it's a walk of faith. I know sometimes it feels like a walk in the dark. It does to me. It will do to anyone who takes this seriously. We don't always know where we're going to end up. And walking in step with the Spirit suggests that we have to keep pace and time with God. We go at His pace and in His time. So how do we do this? Well, I mean, it's not easy, isn't it? It's easy to say it. It's another thing to do it. And there's some simple things that we all have to do, like put God first in our lives. Following Jesus says, we deny our own self-will, our selfishness. We take up a cross to say, that's dead to me. And we obey God's ways and will in our life. We live a good, righteous life before Him. We don't need a prophetic word or a tingle down the back of our spine to live well. We just need to follow what God's asked us to do. And in all your ways, Proverbs 3, verse 6, if we acknowledge Him, He will direct our path. So if we're living a good life, if we're living a righteous life, we are open to the possibility and should be able to walk in the paths that God has laid out for us. Secondly, we do it by listening to Him and then obeying what He tells us to do. I think it's very interesting, 1 Samuel 3, where this young child Samuel is in this place, this sanctuary, Shiloh, and he's taught by an old priest to say to God as a three-year-old or four-year-old, a very young child, speak. "Your servant is listening." What are we listening to? Who are you listening to? Are you listening to the voice of the Spirit? Because if you want to walk in the Spirit, we have to be attuned to what He is saying. Now, Jesus said in a passage in John 10 that His sheep, He's a good shepherd and we're His sheep in that sense, hear His voice. Now, I've worked on a farm. Shepherds don't know exactly what the shepherd's saying. They can't speak English. They don't understand English. They don't understand every word you're saying. But when the shepherd calls, Oi, oi, oi. Don't even use English, most of them. You know, Come by. That's the sheep dog, by the way. But, All you do, you stand by a gate and just make a noise like that. I know, I've done it. And the sheep prick up their ears and they come to the shepherd because they know the shepherd's either going to feed them or take them somewhere or look after them. They respond to a voice. We don't always clearly hear what God's saying to us, but we should be able to hear that, Oi! Over here. Oi! Like a dog, of course. We should be able to respond to his master's voice. Isaiah 30 verse 21 says these words. "When you turn to the right or to the left," and we do that at times, I get very distracted in life. Probably you do. "You're going to hear a voice behind you saying, this way. Walk in it." Now, I've never heard God speak to me audibly. But it's that inner voice. It's that prompt. It's that stirring. It's that nudge. It's that idea that's suddenly coming to your head from nowhere that you've not even thought of before. It's the same inner voice that convicts us at times that we're doing wrong because we all feel that that also is communicating with us, prompting us and nudging us into other areas. And sometimes, you know, we hear the voice of conviction and we think, oh yeah, we know that's wrong. We recognize that as maybe God's speaking to us. Why can't we recognize God communicating with us when he's nudging us to do something else? Somehow, we struggle much more with that. We walk in step with the Spirit by putting God first in our life, denying our own way, following him, by listening to him and then being obedient to that nudge of the Spirit and by keeping in step with the Spirit. Timing is key for us as Christians. Some of us hear something and we rush on ahead. We're going to make it happen. It's there and then. It's going to happen tomorrow. It's what God wants us to do there and then. And I think Habakkuk, if you read the book of Habakkuk, it gives us a really good pointer on this. He says, look, you've heard God. You've got a clear vision, but it's for an appointed time. It's not for now. Hold on to it. Wait patiently. It will happen, but not yet. The other thing we don't keep in step with the Spirit is we lag behind. And I don't think this is a judgment on any of us. But I think the truth is sometimes we might miss that moment that God has opened up for us. The Kairos moment. The moment where heaven, Kairos means a divine appointed time where heaven touches earth. There is a time, said Ecclesiastes, for every purpose under heaven. And actually, if we're too far behind, sometimes we might miss it. If we're too far ahead, we might have gone beyond God, keeping in step with the Spirit. I'm loving this camera because I'm having such fun this morning with me. Keeping in step, I should walk this way. Keeping in step with the Spirit is keeping pace with what God is asking us to do. But it transforms your life. Eric was talking about transformation last week. It changes your life's direction. It nudges you in certain things that perhaps you hadn't thought of doing. It takes you on a journey that perhaps you hadn't thought you were going to do. We need to keep and walk in step with the Spirit. I rarely talk about my experiences because it's not because they aren't that brilliant, any greater than anyone else's in this room. But I do think I want to talk to you tonight about how this has worked today, about how this has worked out in my life. Because there's various ways, the nudges, the prompts, the words, that God has taken me to the time where I stand before you now, you know, in this new chapter in my life. Whether it's that inner voice of the Spirit, whether it's impartation through the laying on of hands that Paul was talking to Timothy about, whether it's prophetic words, whether it's Scripture, whether it's closed doors, and I want to give you an example of each one of them. One of them. But they have helped nudge me. And God will speak to you and do things in your life in different ways, but you've just got to keep listening and you've just got to keep obeying. They've helped to nudge me to the place I am today, the inner voice. At my baptism at the age of 17 in a river in North Yorkshire, I sensed a clear call of God to pastoral ministry. Now I have this opinion that new Christians can hear God better. I think the older you get, bluntly, as a Christian, the more crusty you get. Frankly, you have too many filters, too many questions, too many cautions, oh that can't be God, too many negative experiences of when it's gone wrong that you basically are much harder to hear when God is asking you to do something. So I shared with an American evangelist who was over from Philadelphia, sat on a riverbank that I was called to ministry at the age of 17. I told him that him and I were going to be working together in the future. He was living in America. 18 months later he was living in North Yorkshire. We were living in a house together and we were working around the area. And I guess that I felt after 10 years of working at Hollybush, part time, well not 10 years, sorry, got this wrong. Let me go back. I was part of the youth work at Hollybush. I was going out preaching, leading worship as a teenager. But I felt disobedience because I needed to go to Bible college. Didn't have a word to go to Bible college. Never had a flashing light. Just felt it was part of the process of what I needed to do and of course that was where I met Karen. So in a sense the first word had led to me being obedient and walking through life into the second. After 10 years, after 10 years of working at Hollybush I was in a prayer meeting one night and I just knew it was time for me to let go and step down. There was no reason for that to happen. Things were going very well there in lots of ways. But I told the pastor there that I was leaving I was going to work my notice out. We were married we had a mortgage we had a baby son and I had nothing ahead of me. Didn't have a job to go to didn't know what was going to happen next. But I followed the prompt and the nudge of God. And guess what? I ended up here eventually. But it was only it was about two and a half years well more I don't know how long or two and a half three years ago that I again felt that nudge when I was here that this was the time for me to step down from here. No word no Bible no prophetic word just the inner guiding of God's spirit. Listen to the inner voice. Impartation. Again, 17, 18, stood at the front coming forward for ministry always hungry for the things of the spirit always hungry for God to meet with me. I was stood there an American who didn't know who I was never met him before had no contact with my church stood in front of me and said Jonathan that's a great name means gift of God so today tonight you're going to receive an anointing for ministry that's the last thing I remember as I lay flat on the floor but I knew with a conviction that God had called me to something else. There are many times when I've received prayer and help and ministry from other people that is really important. Don't shy away when there's an opportunity for prayer. Please do not shy away from receiving prayer ministry from others. The prophetic. These both took real time in my life. Again, early twenties, somebody at Hollybush said, "Jonathan, I believe God is calling you to prison ministry". The only prison I'd ever seen was Porridge, the TV program. I had no idea how that would happen. It was a few years later that a prisoner, sorry, somebody wrote to me about a friend of theirs who was in prison for murder. Asked me to go and visit him, a guy called Paul. He just died last year. He was in for life. He gave his life to Jesus. I ended up visiting him. Then ended up getting friends with the prison chaplain at Wakefield, who became the prison general for the whole Britain. He invited me onto the team at Wakefield. I then was the first free minister in the UK paid by the home office as a prison chaplain in full, certain maximum security prison. I took teams before I came to Sheffield into five different prisons every month. And God actually opened the door for me. But it took time. I didn't write to the home office for a job. God opened the door. I remember a couple called the Alums, who were a prophetic couple, who prayed over me maybe 25 years ago as this group connections meeting that we were at. I think Roland was there. And they prayed that I would have a ministry to work with small churches. That I would be moving around supporting them, advising them, imparting, encouraging and developing them. 25 years ago. I'm doing it now. Scripture. It was this summer trying to come to terms with the change of seasons that God is taking me through that I was at a quiet service down down the south coast in Sussex the end of August where somebody was reading asked us to reflect on Ecclesiastes chapter 3. "There is a time and a purpose for everything." And said, "I want you to go and think about this." And we got to verse 2 and was read out, "a time to uproot and a time to plant." And I just knew that God had uprooted me. And I wrote a reflection I've still got on my phone about how it is difficult for a plant that's been established for 30 years in a place to be uprooted taken out of its network of relationships and actually at the moment still in a bucket waiting for what comes next. But that's basically where I am. So God spoke to me through scripture helpfully through the prophetic through people praying for me and laying hands on me through that inner voice of the spirit. And finally through the closed door. Because the only reason I came to Sheffield was that the dream job I wanted which had been offered to me didn't turn up in time. So at that point the evangelical alliance was led by a guy called Clive Calver who wanted me to become the northern regional development officer for the whole of EA. That's 30 something years ago. I felt this was what God wanted me to do. I said I would go for this. He said Joel Edwards who eventually to go for him he was the church minister he would get back in touch with me and then would sort out what was going to happen next. Joel Edwards didn't get in touch with me but Jeff Williams did. And I had no word to come here no scripture no audible voice no prophetic word nobody laid hands on me and said go to Sheffield. I stumbled over the doorway into this church. Right. Just being obedient to God faithful to God and I ended up here. And three weeks after I arrived the EA offered me the job. But I felt it was lacking in integrity to walk away from a church to do that. And the rest as they say is history. But I remember at Bible College R.T. Kendall who was a very famous preacher. He spoke on the Macedonian call of Paul which was about closed doors and open doors. And the word that came to him was that he spoke on was "learn to trust the closed door". We don't always understand why God has done something. I hope I see now when I look behind me the grace and the goodness of God in all this. But at the time I didn't. Perhaps walking in the spirit is not always easy. It's not always clear. There are times when you don't always understand what's happening but it's true that we still listen and we still obey and we still go for those nudges. But walking in the spirit is not just for individuals. It's also for a church. Because MCF is not where it is today by accident or by man's design. This has been God's purpose and plan and who is behind it all and before it all. We're here today doing what we're doing because we've been walking with the Holy Spirit. It was never a good idea, it was God's idea. It's worth remembering I think it's not just the leadership team who have revelation and inspiration. They're not only the ones who listen to God. We should all be listening to God. And good leaders will always release the spirit of God and the genius of the gifts of the spirit in a church and listen to what's been happening. Most of the mission stuff that you see around you or certainly a lot of it didn't come from the leadership team but came from individuals who felt God was prompting them nudging them calling them to do things and the leadership got behind it at that time. Scripture says that we we collectively have the mind of Christ, 1 Corinthians 2 verse 16. And the biggest decisions the early church had was the council of Jerusalem in Acts 15 where they had to decide what criteria Gentiles or non-Jews could join the church. Would they have to keep all the law? Would they have to do everything that good Jews had done for many many years? And they came with these big decisions at the end of Acts 15. But the phrase they used, the church, I love it. Because a whole group of them were gathered together to come to this decision. They said, "it seemed good to the Holy Spirit and to us." Togetherness collaboration as a group of people with the Holy Spirit to discover what God was doing. Of course, the first missionary journey which eventually took us into the church into Europe with Paul and Barnabas. They were released to serve as missionaries by a group of people who had been fasting and praying but who heard the Holy Spirit together telling them to release Paul and Barnabas to get on with what they had to do. How has walking in the Spirit worked out at MCF? And all these things I'm going to tell you have come from different people as far as I remember different words and different prompts. They've not come just from me or one other person or somebody else. Firstly, before I was even thought of coming to this estate in the first place, from Millhouses, leafy suburb of Millhouses to Batemoor Jordan Thorpe. That was a big nudge and it was a sacrificial nudge that this church made. But they made it on the prompt of the Holy Spirit on the basis of people being converted off this estate. That was a huge change from a middle class church to coming on to, I hate to use that phrase, but coming on to this area. It was a big big change and some people didn't like it I guess. A bit later on before we even had any buildings at all it was a friend of mine in the church who's not in the church anymore he's went up Scotland for a period of time who had a word from Isaiah 54 which we've often said which was about enlarging the place of your tent strengthening the states lengthening the cords do not hold back. You may feel like a barren woman who's not doing a great deal but suddenly your house is going to be filled. You've gone to two services here and basically before we even had a place we had this sense of God telling us to be established in this area and to almost sing over it. And it's a word that actually helped us to think about even stretching out to get that pub. Because one other thing was spare no expense if you read the New Living Translation. I always thought it was a fantastic thought because the expense is going up isn't it everyone? When we came to this building another one of the leaders who's no longer with us serving as another church he had a vision he kept talking about the piazza out there but the precinct where he saw the image of Ezekiel the river of God flowing from this place out onto the precinct. It's Ezekiel 47 of course. That river of God Jesus says is the Holy Spirit. "Out of your innermost beings will flow." So the flow of the Holy Spirit going out onto this estate that was seen very early on when we first moved here. Read John 7 verse 37 onwards if you want to get the idea of what Jesus is saying about this. But actually you see it's not the building isn't it? Because the Holy Spirit will only flow out of unit three if it's flowing out of the church which is us in unit three. It's flowing out the people who are being filled with the Holy Spirit who are being constantly filled with the Holy Spirit whose overflow is reaching out and lapping up and causing fruitfulness out there on our estate. Andy was the one who brought the artesian well saying he got a vision of somebody working hard on a pump. You know we were working hard doing stuff. And honestly there's still a danger in any church and I would say in this church because of the efforts we all put in that we rely on our own efforts of trying to pump the water so much. But I'm referring back to a word that Andy brought. This was about something springing up a well of living water springing up the Isaiah 43 thing. Again it's the Holy Spirit. It's the Holy Spirit coming forth. It's the Holy Spirit springing forth. This is why it's so important that we're filled with the Holy Spirit. That if we don't see it as an add-on. That we don't see it as something "well that happened to me 20 years I went to an Alpha course and I had a tingle or I felt a warm feeling." I mean God help us if that's all we think this is about. This is about the work of God. This is about the purpose of God. This is about the plan of God. Don't settle for anything less. No well worn passes. But I think it was me that had this vision of skiing off piste. You know because we were thinking how do we mission on this estate? How do we reach out on this estate? And it was about not just taking pre pre ordered ideas and just you know using that "oh that's worked over there" or "that's worked over there". But actually discovering is listening again to that voice what is God asking us to do that we're not being asked to go down a course. You know skiing down the course but actually off the courses and discover what God was asking us to do not just relying on those well known methods. And the fourth thing was the values which we worked through: encountering God, getting involved, living generously, transforming community. I want to say to you the journey for MCF has been bumpy, when I was leading it anyway. Still probably is. But it has a walk keeping in step with where God's spirit is wanting to lead us. So I'm going to finish with coming back to the values. Encountering God. That wasn't just about about a once and for all salvation experience but about us as the believers in Christ seeking after him longing for him discovering him in our lives. And as an old man at my previous church in North York she used to say, "if you're seeking God and he's seeking you then you're bound to bump into each other sooner or later". I conclude we need to be filled with the Holy Spirit. It's not an option extra. Don't deny God's grace in this and don't pay lip service to this. "Since we're living by the Spirit, let us follow the Spirit's leading in every part of our lives," Galatians 5 verse 25 says. Secondly, you have to trust and have faith that God does speak to you and he will guide you. And we all get it wrong at times. Be humble and admit it when we do. That's a good learning curve for us all, isn't it? It it's always good to what you really want you often think that's what God must want too. And it can be very confusing. You convince yourself it must be God's will. But walking in step with the Spirit is taking steps of faith. As John Wimber said, "faith spelled R-I-S-K." Don't expect God to speak to you with a megaphone because he won't. He normally has this still small voice that Elijah experienced in 1 Kings 19. More likely the internal nudge, the prompt, the reminder, the sense of peace or the sense of unease or conviction or a passion rising within you. And God will speak to you by the means like scripture, through sermons, perhaps through songs, through prophetic words. And we should take note of those things also. Finally, we're not going anywhere unless we move. And I just feel really sad when I go to certain churches and I have been to certain churches and churches I used to preach at many years ago they're on the verge of closing. Because I would say to you as the people of God, churches stagnate and become stale when they stop moving. They stop walking with God. Now this series has been a bit like learning the highway code, maybe doing your driving theory. It's time to hit the road with what you've learned. There was a Scottish preacher trying to explain the Holy Spirit said, "it's better felt than tell". And you know there's something about that. I could talk as much as I like about this but actually this is your invitation opportunity to be involved yourself. The sat nav might show you the route, scripture, but you don't arrive without setting off and following the instructions. You cannot walk with God without moving. We talk about wanting a move of God. Well that starts when God starts to move us. Move us, move us. As I hand back over to Nick now, just want to encourage you. Please take every opportunity during this series that is offered to you to be filled with the spirit. Amen. God bless you.

In this conversation with Aizaiah Young, we dove deep into what it means to live a contemplative life in our hyperaccelerated culture. Aizaiah, who works at the Collegeville Institute and draws from thinkers like Raimon Panikkar and Howard Thurman, made a compelling case that contemplation isn't passive navel-gazing—it's about bringing your full self to every moment, whether you're protesting injustice or wiping your kid's bottom. We talked about how the monastery's vow of stability offers a radical alternative to our culture's obsession with speed and productivity, how Internal Family Systems can help us dialogue with different parts of ourselves instead of just trying to fix what's "broken," and why swimming upstream with elegance might be the key to sustainable social action. Tim and I both confessed how drawn we are to this approach, even as we wrestle with the tension between needing to combat misinformation online and recognizing that real transformation happens in those slower, face-to-face conversations where we can actually see each other's humanity. You can WATCH the conversation on YouTube Aizaiah G. Yong is an ordained Pentecostal Christian minister and practical theologian who has served in leadership roles in religious and higher education for over a decade, devoting his energy to healing and advocacy work that centers on QTBIPOC communities. His recent book, Multiracial Cosmotheadrism: a Practical Theology of Multiracial Experiences, received the internationally acclaimed 2022 Raimon Panikkar Prize. ONLINE CLASS - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The God of Justice: Where Ancient Wisdom Meets Contemporary Longing⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ This transformative online class brings together distinguished scholars from biblical studies, theology, history, and faith leadership to offer exactly what our moment demands: the rich, textured wisdom of multiple academic disciplines speaking into our contemporary quest for justice. Guests this year include John Dominic Crossan, Kelly Brown Douglas, Philip Clayton, Stacey Floyd-Thomas, Jeffery Pugh, Juan Floyd-Thomas, Andy Root, Grace Ji-Sun Kim, Noreen Herzfeld, Reggie Williams, Casper ter Kuile, and more! ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Get info and tickets here⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. _____________________ This podcast is a ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ production. Follow ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠the Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Theology Nerd Throwdown⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, & ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Rise of Bonhoeffer⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ podcasts for more theological goodness for your earbuds. Join over 75,000 other people by joining our⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Substack - Process This!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 50 classes at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.TheologyClass.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow the podcast, drop a review⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, send ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠feedback/questions⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or become a ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠member of the HBC Community⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

Hosts Pastor Robert Baltodano and Guest Pastor Bob Davis Question Timestamps: Joseph, Facebook (3:08) - Is it possible that John will be one of the prophets on the temple mount in Revelation 10:11? Michael, Facebook (4:35) - Do I have to be touched by an elder to receive the baptism of the Holy Spirit? Irvin, NJ (8:20) - I've never spoken in tongues, but I believe in them. Does that make me a valid Pentecostal Christian? What is your opinion on modern megachurches versus small local churches? Geo, NY (15:00) - Is communicating with loved ones who have passed away Biblical? How was the thief in paradise with Jesus the same day, when Jesus didn't resurrect for three days and didn't rise to heaven for a month or so after that? Elena, email (24:06) - What could God do to Christian leaders who side with perpetrators, by telling victims to forgive and forget? Michael, Facebook (34:07) - Where are we commanded to repent and believe in the Bible? Timmy, NJ (41:11) - Why do I have to suffer when I see other sinners that aren't? Simone, email (47:39) - Is it okay to split my tithes between different churches? John, NJ (50:16) - How do we understand where people came from after Adam and Eve? Did they marry within their own family? Ask Your Question: 888-712-7434 Answers@bbtlive.org

What is the New Apostolic Reformation (NAR)? And what does it have to do with conservative political power in the United States and abroad? Leah Payne and Caleb Maskell join Mark Labberton for a deep dive into the emergence and impact of the New Apostolic Reformation—a loosely affiliated global network blending Pentecostal Christian spirituality, charismatic authority, and political ambition. With their combined pastoral experience and scholarly expertise, Payne and Maskell chart the historical, theological, and sociopolitical roots of this Pentecostal movement—from Azusa Street and Latter Rain revivals to modern dominion theology and global evangelicalism. They distinguish the New Apostolic Reformation from the broader Pentecostal and charismatic traditions, and explore the popular appeal, theological complexity, and political volatility of the New Apostolic Reformation. Episode Highlights “Isn't this just conservative political activism with tongues and prophecy and dominion?” “At no point in time in the history of these United States … have Protestants not been interested in having a great deal of influence over public life.” “You can be super nationalistic in Guatemala, in Brazil, in India, and in the United States. … It is a portable form of nationalism.” “They are not moved by appeals to American democracy or American exceptionalism because they have in their mind the end times and the nation of Israel.” “Charismatics and Pentecostals, unlike other forms of American Protestantism … do not have a theological value for democracy.” Main Themes Pentecostalism's history and global influence Charismatic Christianity versus Pentecostalism Defining and explaining the New Apostolic Reformation (NAR) C. Peter Wagner, Lance Hall, and Seven Mountain Mandate Dominion theology, Christian nationalism, and the religious Right Pentecostals and Trump politics Zionism in charismatic theology Vineyard movement, worship music, and intimacy with God Linked Media References About Vineyard USA God Gave Rock and Roll to You: A History of Contemporary Christian Music by Leah Payne The New Apostolic Churches by C. Peter Wagner This Present Darkness by Frank Peretti Atlantic Article: “The Army of God Comes Out of the Shadows” by Stephanie McCrummen Bonhoeffer's America: A Land Without Reformation, by Joel Looper Another Gospel: Christian Nationalism and the Crisis of Evangelical Identity, by Joel Looper Show Notes Leah Payne defines Pentecostalism as “a form of American revivalism” William J. Seymour Marked by interracial desegregated worship and spiritual “fireworks” like tongues and prophecy Mystical experiences of God Desegregation and physically touching one another in acts of miraculous healing The Azusa Street Revival (1906) identified as a global catalyst for Assemblies of God denomination There is no founding theological figure, unlike Luther or Calvin Caleb Maskell emphasizes Pentecostalism's roots in “a founding set of experiences,” not a founding theological figure “Limits to what makes a church” Lack of ecclesiological clarity leaves Pentecostalism open to both renewal and fragmentation Leah highlights Pentecostalism as “a shared experience … a shared series of practices.” “Holy Rollers” and being “slain in the Spirit” “A different way of knowing” “Christians are made through an encounter with Jesus.” The global “charismatic movement” and how it has had cross-denominational Influence “Charismatic” was a mid-twentieth-century term for Spirit-led practices arising within mainline Protestant and Roman Catholic traditions Charismatic means “gifted” or “being given gifts” “‘Charismatic' has typically been a more inclusive word than ‘Pentecostal.'” Emphasis on personal spiritual gifts and intimate worship styles “They are not respecters of institutions.” Figures like Oral Roberts and Amy Semple McPherson were “too big” for denominational constraints “Too-bigness” as driven by both an over-inflated ego and spiritual mysticism Frederick Buechner: “The place God calls you to is the place where your deep gladness and the world's deep hunger meet.” Spellbound, by Molly Worthen (see Conversing episode 212) What are the origins and key ideas of the New Apostolic Reformation (NAR)? New Apostolic Reformation: “a form of institutionalized charismatic identity that builds on grassroots consensus.” “NAR” coined by C. Peter Wagner at Fuller Seminary in the 1990s Wagner promoted post-denominationalism and “reality-based” church governance centred on individual charismatic gifts Emerged from a “larger soup” of charismatic ideas—often practiced before being systematized. Closely tied to the “Seven Mountain Mandate”: that Christians should influence key societal sectors—family, religion, education, media, entertainment, business, and government The role of dominion theology and political alignment “The convergence of egos, the convergence of ethos … is a natural thing to see emerging.” “Dominion is really just two or three logical steps from an obsession with cultural relevance.” Payne sees dominionism as a Pentecostal-flavoured version of a broader conservative political strategy. “Charismatics and Pentecostals are everywhere … so we should expect them on the far right.” Many deny the NAR label even as they operate in its mode. ”When Bob Dylan's in your church, suddenly your church is relevant, whether you like it or not.” Defining “Dominionism” “Dominion is really just two or three logical steps from an obsession with cultural relevance. Cultural relevance says church should fit—not prophetically, but should fit all but seamlessly—into modes of culture that people are already in.” What are the “Seven Mountains of Culture”?  Family, religion, education, media, entertainment, business, and government—”the world would go better if Christians were in charge of each of those arenas.” “At no point in time in the history of these United States and the history of European settlers in the new world have Protestants not been interested in having a great deal of influence over public life.” Trump, Zionism, and global Pentecostal nationalism Christian nationalism versus religious Right “They are not moved by appeals to American democracy. … They think the nation of Israel is the nation of all nations.” “Isn't this just conservative political activism with tongues and prophecy and dominion?” Anti-institutional and anti-structural How Trump seeks power and ego affirmation Christian theocratic rule? ”It may simply be a part of what it is to be a Christian is to say, at some level, within the spheres that I'm given authority in, I ought to have the right kind of influence, whatever it is.” “ I think what's scary about the moment that we're in right now is in fact the chaos.” A book about Donald Trump—God's Chaos Candidate, by Lance Wall ”The beliefs in divine prophecy are so widespread that they transcend partisanship.” Black Pentecostalism: immune to the charms of Trump and populist conservatives Trump's Zionist overtures strategically captured charismatic loyalty The rise of global Pentecostal nationalism in countries like India, Brazil, and Guatemala parallels US patterns. “They don't actually care long-term about American democracy.” “They are not moved by appeals to American democracy or American exceptionalism because they have in their mind the end times and the nation of Israel.” Prosperity gospel Dominionism and the Roman Catholic “doctrine of discovery” The gospel of Christ as “sorting power” “It is a portable form of nationalism.” Concerns about power, order, and eschatology Mark Labberton reflects on Fuller Seminary's controversial role in NAR's intellectual development. Payne critiques the equation of widespread Pentecostal practices with far-right dominionism. “What's scary … is the chaos. And a number of people associated with NAR have celebrated that.” NAR theology often prioritizes divine chaos over institutional order. Warnings against super-biblical apostolic authority and spiritual authoritarianism. Pentecostalism beyond politics “There's a vivid essentialism—make everything great and all the nations will gather.” Vineyard worship as a counterweight to dominionism—emphasizing intimacy and mystical union with Christ. “That emphasis on Jesus as a friend … is a really beautiful image of God.” Vineyard music helped export a gentle, intimate charismatic spirituality. About Leah Payne Leah Payne is associate professor of American religious history at Portland Seminary and a 2023–2024 public fellow at the Public Religion Research Institute (PRRI). She holds a PhD from Vanderbilt University, and her research explores the intersection of religion, politics, and popular culture. Payne is author of God Gave Rock and Roll to You: a History of Contemporary Christian Music (Oxford University Press, 2024), and co-host of Rock That Doesn't Roll, a Public Radio Exchange (PRX) podcast about Christian rock and its listeners, and Weird Religion, a religion and pop culture podcast. Her writing and research has appeared in The Washington Post, NBC News, Religion News Service, and Christianity Today. About Caleb Maskell Caleb Maskell is the associate national director of theology and education for Vineyard USA. Born in London, he immigrated with his family to New Jersey in 1986, at the age of nine. Caleb has been involved in leadership in the Vineyard movement for twenty-five years. After spending a gap year at the Toronto Airport Vineyard School of Ministry in 1995, he went to the University of Chicago to study theology, philosophy, and literature in the interdisciplinary undergraduate Fundamentals program. While there, he joined the core planting team of the Hyde Park Vineyard Church, where he served as a worship leader, a small group leader, a setter-up of chairs, and whatever else Rand Tucker asked him to do. After college, full of questions that had emerged from the beautiful collision of serious academic study and the practical realities of church planting, Caleb enrolled in the MDiv program at Yale Divinity School. For four years, he immersed himself in the study of theology, church history, and Scripture, while also leading worship and working with middle school and high school youth groups. After graduating in 2004, he worked for three years as the associate director of the Jonathan Edwards Center at Yale University. In 2007, along with his wife Kathy and their friends Matt and Hannah Croasmun, Caleb planted Elm City Vineyard Church in New Haven, Connecticut. That year, he also began a PhD program at Princeton University, focusing on the history of American religion, with an additional emphasis in African American studies. After moving to Manhattan for four years while Kathy went to seminary, the Maskells ended up in suburban Philadelphia, where Caleb completed his PhD while teaching regularly at Princeton Theological Seminary, and serving as the worship pastor at Blue Route Vineyard Church. Since 2010, Caleb has led the Society of Vineyard Scholars, which exists to foster and sustain a community of theological discourse in and for the Vineyard movement. Caleb is passionate about developing leaders and institutions that will help to produce a healthy, courageous, and hospitable future for the church in the twenty-first century. Caleb and Kathy now live with their two kids, Josiah and Emmanuelle, in the heart of Denver, where Kathy pastors East Denver Vineyard Church. Production Credits Conversing is produced and distributed in partnership with Comment magazine and Fuller Seminary.

Today we discuss the significance of Lent from a Pentecostal/Charismatic perspective. Is it Biblical? If so, are we bound to observe it? If we don't observe it, should we bless those who do?  Connect with us: YouTube: YouTube.com/@soul02-oxygen Facebook: @LP.Oxygen https://www.facebook.com/LP.Oxygen Instagram: LP.Oxygen Twitter: @Soul025 Buzzsprout: Soul02-Buzzsprout Spotify: Soul02 - Spotify Apple: Soul02-Itunes Stitcher: Soul02-Stitcher

Talk 7 Elm Park Baptist Church (1951-1958) Part 2 Welcome to Talk 7 in our series where I'm reflecting on God's goodness to me throughout my life. Today I'm going to tell you about my decision to follow Christ, my baptism and church membership, and my call to the ministry. My decision to follow Christ As I mentioned in an earlier talk, I cannot remember a time when I did not believe in Jesus, and, when at the age of eight I was asked by my father if I believed that Jesus had died for me, my immediate answer was yes. That was, after all, what I had been brought up to believe. But there is more to salvation than believing. Jesus began his ministry by preaching, The time has come…Repent and believe the gospel (Mark 1:15). The fact that Jesus loved us enough to die for our sins demands a response. If we truly believe it, we will repent, because we will hate the fact that our sins made it necessary for Jesus to suffer and die in our place. And true repentance will involve not just being sorry. It will entail a decision to turn from our sin, and to dedicate our whole life to him. I made that decision in April 1953 at the age of fourteen. Why it took so long I'm not quite sure. I remember that when I was about eleven my Sunday School Teacher asked us if we would like to ‘ask Jesus to come into our hearts' and for some reason I didn't respond. I think that part of the reason was embarrassment. I didn't want my parents and some of my aunts making a fuss and saying how wonderful it was that David had ‘made a decision'. So what eventually prompted me to surrender to the claims of Christ and give my life to him? Of course the correct theological answer to that question is the convicting power of the Holy Spirit working through the preaching of the Word of God. And that must have been what was happening, although I didn't realise it at the time. For several weeks in Bible Class my father had been preaching on John 3:16. Week by week I was constantly challenged by the thought that, if God loved me so much that he gave his only Son to die on the cross and save me from my sins, surely the very least I could do would be to give my life to him. So the major driving force behind my decision to do just that was undoubtedly the love of God. But that was not the only factor. There was also the fear of hell. And I think that may have been what finally clinched it. I was made very aware of the reality of hell through the preaching of Evangelist Tom Rees one Saturday night in the Central Hall, Westminster. Elm Park was only an hour's journey from central London and a group of us had travelled in to hear him [1]. Towards the close of his sermon, he stressed the dangers of rejecting Christ, and when he made the appeal I knew that I should stand up along with the many others who were responding to his message. But once again I resisted. My pride was holding me back. I didn't want to make a public declaration that I was a sinner who needed to be saved.     My baptism But the next day everything changed. There was to be a baptismal service in the evening and during the day my mother asked me if I had ever thought of being baptised, and I found myself saying yes. I understood very well that her question was not merely about being baptised. It carried with it part of the significance of baptism, the confession of Jesus Christ as my Saviour, my Lord, and my God. And so that evening when the minister made the appeal at the end of his sermon, while the congregation was singing the closing hymn, I walked forward with several other young people to indicate publicly my decision to give my life to Jesus and my desire to obey him by being baptised. The next baptismal service was arranged for July 19th, so there were several weeks to wait. But that gave us the opportunity to attend weekly baptismal classes at the ‘manse', the name given to the house where the minister lived. Each week he taught us the basics about the Christian life, paying special attention to the subject of baptism, and explaining why infant baptism, which is practised in some churches, is not biblical [2]. However, there was no teaching on the baptism in the Holy Spirit, which was something I did not hear about until I met some Pentecostal Christians a few years later. Nevertheless, I did find the minister's teaching very helpful, and I think that's why, when I became a pastor myself, I decided to provide similar classes for all those wanting to be baptised. In fact, the talks that I gave were later to form the basis of the contents of my little book, How to Live for Jesus. And of course they did include teaching on the baptism in the Spirit. When the day scheduled for the baptismal service finally arrived, the baptisms took place at the end of the Sunday evening service. The minister, who was dressed in black waterproof clothing, went down into the water first. Then, one at a time, the candidates went down to be baptised and each of us was asked by name, Do you acknowledge Jesus Christ as your Saviour, your Lord, and your God? To which we replied, I do. Then the minister would say, Then on the confession of your faith and repentance towards God, I baptise you in the Name of the Father, and of the Son, and of the Holy Spirit. Amen. He then immediately baptised us, leaning us backwards into the water, dipping us right under (because that's the meaning of the word baptise) and as we came up out of the water the whole church would sing,             Follow, follow, I would follow Jesus, Anywhere, everywhere, I would follow on.             Follow, follow, I would follow Jesus, Anywhere he leads me I will follow on. And that is something I can honestly say I have tried to do ever since. And now, 72 years later, I have no regrets. The pathway he has led, and is still leading me on, has been wonderful. It has not always been easy, but it's been far better than going my own way. God's way is always best. Church membership After baptism, the next step was to become a church member. Of course, from the perspective of the New Testament, we all become members of the church the moment we receive Christ as our Saviour. We become members of the universal church which is comprised of all Christians, those already in Heaven, the church triumphant, and those still on earth, the worldwide church, the church militant. Our membership of that church remains permanent as long as we remain Christians. But which local church we belong to may vary from time to time according to where we are living. And, of course, in any one area there may be several different local churches, which has sadly resulted in some Christians having no real commitment to any one local church and acknowledging no real accountability to any church leadership. This is why many local churches, while recognising that all Christians who worship with them are members of the body of Christ, the universal church, nevertheless insist that to be a member of their local church a person must identify with the doctrinal beliefs of that church, acknowledge their accountability to the leadership and their fellow church members, and show a genuine commitment to that church. And that was what was expected of me when, shortly after my baptism, I asked to become a member of Elm Park Baptist Church. The application process was simple. I had to ask someone who was already a member to be my sponsor. After a friendly interview he brought a report to the next Church Members' Meeting and my name, together with the names of other young people who had been baptised at the same time as me, was put to the vote. As a result we were all accepted into membership. Church membership carried with it the privilege of being able to join in the discussions at church meetings and included the right to vote, even for those of the minimum age for membership, which was just fourteen. I always enjoyed those meetings, which were held every two months. Being able to participate in decision making meant that I felt a sense of responsibility and I was constantly aware of developments in the church programme. Now I realise that different churches operate in many different ways and that some leaders are hesitant to involve the members in this kind of way for fear of the kind of unpleasantness that I have heard has gone on in some church meetings. All I can say to that is that, in my experience, the advantages of involving the people in decision making on important matters far outweigh any disadvantages. What's more, the dangers of abuse and corruption that so often have taken place when all the power is vested in a few, or even in just one person, must be avoided at all costs. I do believe that leadership should lead, and lead by example. But to be a leader is not the same as being a dictator. If you are really a leader, people will follow you. That's why, as a church leader, I have never been afraid to ask the people to endorse any major decisions made by the leadership team. But that brings me to my call to ministry. My call to ministry As a teenager, of course, my understanding of church and church leadership was very much determined by my limited experience of  Elm Park Baptist Church. Like most people then, and many people still today, I assumed that a local church must be led by a man called the minister or vicar. It was his responsibility to lead and preach at all the services and that, to do this, he needed to have received a special call from God. So when I refer to my call to the ministry I am using the expression in the way that I understood things back then. I have since come to see things very differently, and that will become evident in later talks. For now, it will be enough to say that I now understand that the word minister simply means servant and that, since all God's people are called to serve him, all God's people are in a sense ministers. But that is not to say that some people do not receive a special call to some particular area of service. In my particular case, I now realise that other people may have seen in me the potential to become a preacher long before I realised it myself. I was only fourteen when I was asked to give a short talk in the Sunday evening service at my church. It was what was called a Youth Sunday when the young people from my father's Bible class were asked to take responsibility for the service. Three of us were asked to speak for five minutes each and my father gave us help as to what we might say. That was my first experience of public speaking and, to my surprise, the following year I was invited to take on the preaching single handed. Then, another year later, I was asked to preach at the Sunday morning service. I am so grateful to the church leaders for spotting the potential that was in me and giving me the opportunity to develop it. Even then, however, although I enjoyed preaching, I did not feel any sense of call. That came when I attended a Baptist Church summer school held at Mamhead, not many miles from where I now live in beautiful Devon. Mamhead House, built in the nineteenth century regardless of cost and set in 164 acres of glorious parkland overlooking Lyme Bay and Exmouth has been described as ‘Devon's grandest country mansion'. Summer School was a holiday for young Christians which included sessions of teaching until 11:00 AM and evening meetings for worship and further teaching after the evening meal. The rest of the day was taken up with leisure activities which included trips to the nearby seaside town of Dawlish, coach trips to Dartmoor, and rambles in the countryside surrounding Mamhead. I attended Summer School there for three years in succession from 1954 to 1956. But it was in 1955 that the Lord clearly spoke to me about my future. I had completed my O Levels in 1954 and was now halfway through my A Level course and beginning to think about my future. But I wasn't particularly looking for guidance at that point as I was expecting to go to university after my A Levels and felt I had plenty of time to make up my mind.     Then, one evening, after the preacher had finished speaking and we had sung the final song, the Revd. Cyril Rushbridge, who had been leading the meeting, said something like this: This isn't part of what we had planned for this evening, but I just feel that the Lord wants me to tell you how I felt my call to the ministry. He went on to explain that he had had no dramatic experience like Saul on the road to Damascus but described in a simple way how he had ‘received his call'. Unfortunately, I can't remember the details of what he said. All I can tell you is that when he had finished speaking I just knew that God wanted me to be a minister. And to clinch it, Kathleen O'Connor, a girl from our church came up to me as soon as the meeting had finished and said, David, do you now know what God wants you to do with your life? To which I replied, Yes, Kate, I'm going to be a minister. I later went and spoke with the Revd. Rex Mason, a graduate of Regent's Park College, Oxford, who had been the preacher that evening and asked for his advice. He had read English (I think) at St Edmund Hall, Oxford, before going on the read Theology at Regent's Park. He recommended that I do something similar, widening my outlook on life by taking a degree in something different before concentrating on Theology. The next thing to do was to let my parents know what had happened and, as I was away at Mamhead for at least another week, I sent them a postcard saying something like, I hope you don't mind, but I've decided to be a minister! And when I got home they told me something they had never told me before. They had prayed for this from before I was born. I also told my minister, the Revd. Leslie H. Moxham, about my call to the ministry and asked if there was anything I could do immediately to start to prepare for what God was calling me to. And he suggested that I start attending the midweek Prayer and Bible Study meeting, something I had not done because of all my other commitments to church activities. So I did what he suggested and was not disappointed. He was a great Bible teacher and I learnt a lot in those meetings, even though, as I have already mentioned, the number of meetings got me into trouble with my History teacher at school. So looking back, I am very grateful to God for my years at Elm Park Baptist and, although I was to move on when I was baptised in the Spirit in 1959, my remaining years there were to prove some of the most exciting and significant years of my life. But that's the subject of the next talk.   [1] Incidentally, in the years that followed we also went several times to hear Billy Graham during his visits to Haringey, Earls Court, and Wembley Stadium. [2] Please see Chapter Thirteen of You'd Better Believe It where I show the biblical reasons for saying this.

Today I chat with Hana and we talk about spell casting and spell crafting! Hana talks about her personal experience with crafting and casting effective spells.Hana's goal is to make Witchcraft and alternative spirituality fun, informative and accessible to all. She runs a course on Psychic Divination, and blogs about Witchcraft and Astrology with pop culture references to fandoms such as Disney. She hosts the podcast ‘Witch Talks' interviewing key Witches in the community, has a thriving Youtube channel with content from Spellcrafting, Tarot tutorials, Witchcraft basics and even details her own journey from Pentecostal Christian to proud Witch.Hana's website: https://www.suburbanwitchery.com/Hana's IG: https://www.instagram.com/suburban_witchery/OTD website: https://www.openingthedoorpodcast.com/OTD book recs: https://bookshop.org/shop/openingthedoor

On this episode of The Healing for Hot Messes Podcast, Hana O'Neill of Suburban Witchery joined us to talk Deconstruction, Astrology, Locational Astrology and more! **JOIN HOT MESS COVEN FOR BONUS CONTENT FROM THIS EPISODE!** Hana's goal is to make Witchcraft and alternative spirituality fun, informative and accessible to all. She runs a course on Psychic Divination, blogs about Witchcraft and Astrology with pop culture references to fandoms such as Disney. She hosts the podcast ‘Witch Talks' interviewing key Witches in the community, has a thriving YouTube channel with content from Spellcrafting, Tarot tutorials, Witchcraft basics and even details her own journey from Pentecostal Christian to proud Witch. CONNECT WITH HANA: Website Instagram YouTube TikTok Make sure to LIKE, SUBSCRIBE, SHARE, and COMMENT to let us know what you thought of this episode! Craving a supportive, judgement-free community for rebellious mystics? Join my exclusive membership group HOT MESS COVEN here This podcast is possible thanks to supporters like YOU! CONNECT WITH MANDI: Courses, Classes, Books, and Offerings Instagram Facebook TikTok

In Pentecostal Insight in a Segregated US City: Designs for Vitality (Bloomsbury, 2022), Frederick Klaits compares how members of one majority white and two African American churches in Buffalo, New York receive knowledge from God about their own and others' life circumstances. In the Pentecostal Christian faith, believers say that they acquire divinely inspired insights by developing a "relationship with God." But what makes these insights appear necessary? This book offers a novel approach to this question, arguing that the inspirations believers receive from God lead them to take critical stances on what they regard as ordinary understandings of space, time, care, and personal value. Using a shared Pentecostal language, believers occupying different positions within racial, class, and gender formations reflect in divergent ways on God's designs. In the process, they engage critically with late liberal imaginaries of eventfulness and vitality to envision possibilities of life in a highly unequal society. This text incorporates commentaries on Klaits' ethnography by LaShekia Chatman and Michael Richbart, junior scholars who have also studied and been part of Pentecostal communities in Buffalo. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

In Pentecostal Insight in a Segregated US City: Designs for Vitality (Bloomsbury, 2022), Frederick Klaits compares how members of one majority white and two African American churches in Buffalo, New York receive knowledge from God about their own and others' life circumstances. In the Pentecostal Christian faith, believers say that they acquire divinely inspired insights by developing a "relationship with God." But what makes these insights appear necessary? This book offers a novel approach to this question, arguing that the inspirations believers receive from God lead them to take critical stances on what they regard as ordinary understandings of space, time, care, and personal value. Using a shared Pentecostal language, believers occupying different positions within racial, class, and gender formations reflect in divergent ways on God's designs. In the process, they engage critically with late liberal imaginaries of eventfulness and vitality to envision possibilities of life in a highly unequal society. This text incorporates commentaries on Klaits' ethnography by LaShekia Chatman and Michael Richbart, junior scholars who have also studied and been part of Pentecostal communities in Buffalo. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Pentecostal Insight in a Segregated US City: Designs for Vitality (Bloomsbury, 2022), Frederick Klaits compares how members of one majority white and two African American churches in Buffalo, New York receive knowledge from God about their own and others' life circumstances. In the Pentecostal Christian faith, believers say that they acquire divinely inspired insights by developing a "relationship with God." But what makes these insights appear necessary? This book offers a novel approach to this question, arguing that the inspirations believers receive from God lead them to take critical stances on what they regard as ordinary understandings of space, time, care, and personal value. Using a shared Pentecostal language, believers occupying different positions within racial, class, and gender formations reflect in divergent ways on God's designs. In the process, they engage critically with late liberal imaginaries of eventfulness and vitality to envision possibilities of life in a highly unequal society. This text incorporates commentaries on Klaits' ethnography by LaShekia Chatman and Michael Richbart, junior scholars who have also studied and been part of Pentecostal communities in Buffalo. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

In Pentecostal Insight in a Segregated US City: Designs for Vitality (Bloomsbury, 2022), Frederick Klaits compares how members of one majority white and two African American churches in Buffalo, New York receive knowledge from God about their own and others' life circumstances. In the Pentecostal Christian faith, believers say that they acquire divinely inspired insights by developing a "relationship with God." But what makes these insights appear necessary? This book offers a novel approach to this question, arguing that the inspirations believers receive from God lead them to take critical stances on what they regard as ordinary understandings of space, time, care, and personal value. Using a shared Pentecostal language, believers occupying different positions within racial, class, and gender formations reflect in divergent ways on God's designs. In the process, they engage critically with late liberal imaginaries of eventfulness and vitality to envision possibilities of life in a highly unequal society. This text incorporates commentaries on Klaits' ethnography by LaShekia Chatman and Michael Richbart, junior scholars who have also studied and been part of Pentecostal communities in Buffalo. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

In Pentecostal Insight in a Segregated US City: Designs for Vitality (Bloomsbury, 2022), Frederick Klaits compares how members of one majority white and two African American churches in Buffalo, New York receive knowledge from God about their own and others' life circumstances. In the Pentecostal Christian faith, believers say that they acquire divinely inspired insights by developing a "relationship with God." But what makes these insights appear necessary? This book offers a novel approach to this question, arguing that the inspirations believers receive from God lead them to take critical stances on what they regard as ordinary understandings of space, time, care, and personal value. Using a shared Pentecostal language, believers occupying different positions within racial, class, and gender formations reflect in divergent ways on God's designs. In the process, they engage critically with late liberal imaginaries of eventfulness and vitality to envision possibilities of life in a highly unequal society. This text incorporates commentaries on Klaits' ethnography by LaShekia Chatman and Michael Richbart, junior scholars who have also studied and been part of Pentecostal communities in Buffalo. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

In Pentecostal Insight in a Segregated US City: Designs for Vitality (Bloomsbury, 2022), Frederick Klaits compares how members of one majority white and two African American churches in Buffalo, New York receive knowledge from God about their own and others' life circumstances. In the Pentecostal Christian faith, believers say that they acquire divinely inspired insights by developing a "relationship with God." But what makes these insights appear necessary? This book offers a novel approach to this question, arguing that the inspirations believers receive from God lead them to take critical stances on what they regard as ordinary understandings of space, time, care, and personal value. Using a shared Pentecostal language, believers occupying different positions within racial, class, and gender formations reflect in divergent ways on God's designs. In the process, they engage critically with late liberal imaginaries of eventfulness and vitality to envision possibilities of life in a highly unequal society. This text incorporates commentaries on Klaits' ethnography by LaShekia Chatman and Michael Richbart, junior scholars who have also studied and been part of Pentecostal communities in Buffalo. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In Pentecostal Insight in a Segregated US City: Designs for Vitality (Bloomsbury, 2022), Frederick Klaits compares how members of one majority white and two African American churches in Buffalo, New York receive knowledge from God about their own and others' life circumstances. In the Pentecostal Christian faith, believers say that they acquire divinely inspired insights by developing a "relationship with God." But what makes these insights appear necessary? This book offers a novel approach to this question, arguing that the inspirations believers receive from God lead them to take critical stances on what they regard as ordinary understandings of space, time, care, and personal value. Using a shared Pentecostal language, believers occupying different positions within racial, class, and gender formations reflect in divergent ways on God's designs. In the process, they engage critically with late liberal imaginaries of eventfulness and vitality to envision possibilities of life in a highly unequal society. This text incorporates commentaries on Klaits' ethnography by LaShekia Chatman and Michael Richbart, junior scholars who have also studied and been part of Pentecostal communities in Buffalo. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Pentecostal Insight in a Segregated US City: Designs for Vitality (Bloomsbury, 2022), Frederick Klaits compares how members of one majority white and two African American churches in Buffalo, New York receive knowledge from God about their own and others' life circumstances. In the Pentecostal Christian faith, believers say that they acquire divinely inspired insights by developing a "relationship with God." But what makes these insights appear necessary? This book offers a novel approach to this question, arguing that the inspirations believers receive from God lead them to take critical stances on what they regard as ordinary understandings of space, time, care, and personal value. Using a shared Pentecostal language, believers occupying different positions within racial, class, and gender formations reflect in divergent ways on God's designs. In the process, they engage critically with late liberal imaginaries of eventfulness and vitality to envision possibilities of life in a highly unequal society. This text incorporates commentaries on Klaits' ethnography by LaShekia Chatman and Michael Richbart, junior scholars who have also studied and been part of Pentecostal communities in Buffalo. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Returning guest, Jonathon Sawyer is a Ph.D. candidate at the University of Colorado Boulder. Working with the National Education Policy Center, Jon researches public and private education. Through his in-progress dissertation, Jon explores pressing tensions between the right to religious freedom and the separation of church and state, focusing on taxpayer-supported religious schools. Motivated by life-defining experiences in a school associated with the early years of the New Apostolic Reformation, Jon is particularly attentive to LGBTQ students who are subjected to religiously motivated discrimination. Through his work, Jon aims to educate his academic community and the public on the discrimination some LGBTQ youth may experience in taxpayer-supported religious schools. He also explores how religious extremism radicalizes youth against democracy. Jon has also presented research on civil rights, education policy, and religion at the annual conference of the American Educational Research Association. Jonathan shares alarming details about how billions of taxpayer dollars are flowing into religious schools that may be radicalizing youth against democratic values. He discusses the rhetoric of demons and exorcism practices that are prevalent in some charismatic and Pentecostal Christian communities. These practices not only harm the psychological well-being of individuals but also pose a threat to the democratic fabric of our society. Rachel and Jonathan explore the concept of "self-invisibility," a term Jonathan uses to describe individuals who, due to extreme religious indoctrination, become invisible to themselves. This phenomenon can lead to a perpetuation of discrimination and harm, as those who are indoctrinated may go on to discriminate against others. The episode also touches on the broader societal implications of religious extremism. Jonathan warns against the language used by some political and religious leaders, which can often be dismissed as hyperbole but has real-world consequences. He emphasizes the need for both thoughtful liberals and conservatives to recognize and address these issues. You can find out more about Jon and his work at: https://www.jonsawyer.org Connect with us on Social Media: Twitter: twitter.com/_indoctrination Facebook: facebook.com/indoctrinationpodcast Instagram: instagram.com/indoctrinationpodcast YouTube: youtube.com/rachelbernsteinlmft To help support the show and get access to exclusive content, please visit: patreon.com/indoctrination Your reviews and ratings on Spotify and Apple/iTunes are greatly appreciated and help the show reach a wider audience.

In Multiracial Cosmotheandrism: A Practical Theology of Multiracial Experiences (Orbis, 2023), Aizaiah G. Yong critically considers how the lives and spiritual experiences of mixed-race people can transform efforts for racial justice across the planet. Yong is inspired by the life and philosophy of Raimon Panikkar, a twentieth-century interreligious spiritual leader whose own experiences of the world were foundationally shaped by his life as a mixed-race person. This book focuses on the experiences of mixed-race people and challenges practical theology to broaden its own attention to practices of spirituality beyond mono-racial paradigms. Mixed-race people have profound resources for confronting and healing from racism and racial oppression within their lives and their stories, and this book demonstrates calls for strengthened collective efforts to tend to the beautiful depths of spiritual formation for mixed-race people. Rev. Aizaiah G. Yong (Ph.D., Practical Theology, Claremont School of Theology) serves as Assistant Professor of Spirituality at the Claremont School of Theology in Southern California, USA. He is an ordained Pentecostal Christian minister within the Christian Church (Disciples of Christ), a recognized facilitator in the Compassion Practice and an Internal Family Systems Practitioner. Growing up in a multiracial and immigrant family, he is committed to sustaining transformational and collective efforts that address ongoing realities of social oppression with presence, passion, and peace. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Multiracial Cosmotheandrism: A Practical Theology of Multiracial Experiences (Orbis, 2023), Aizaiah G. Yong critically considers how the lives and spiritual experiences of mixed-race people can transform efforts for racial justice across the planet. Yong is inspired by the life and philosophy of Raimon Panikkar, a twentieth-century interreligious spiritual leader whose own experiences of the world were foundationally shaped by his life as a mixed-race person. This book focuses on the experiences of mixed-race people and challenges practical theology to broaden its own attention to practices of spirituality beyond mono-racial paradigms. Mixed-race people have profound resources for confronting and healing from racism and racial oppression within their lives and their stories, and this book demonstrates calls for strengthened collective efforts to tend to the beautiful depths of spiritual formation for mixed-race people. Rev. Aizaiah G. Yong (Ph.D., Practical Theology, Claremont School of Theology) serves as Assistant Professor of Spirituality at the Claremont School of Theology in Southern California, USA. He is an ordained Pentecostal Christian minister within the Christian Church (Disciples of Christ), a recognized facilitator in the Compassion Practice and an Internal Family Systems Practitioner. Growing up in a multiracial and immigrant family, he is committed to sustaining transformational and collective efforts that address ongoing realities of social oppression with presence, passion, and peace. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In Multiracial Cosmotheandrism: A Practical Theology of Multiracial Experiences (Orbis, 2023), Aizaiah G. Yong critically considers how the lives and spiritual experiences of mixed-race people can transform efforts for racial justice across the planet. Yong is inspired by the life and philosophy of Raimon Panikkar, a twentieth-century interreligious spiritual leader whose own experiences of the world were foundationally shaped by his life as a mixed-race person. This book focuses on the experiences of mixed-race people and challenges practical theology to broaden its own attention to practices of spirituality beyond mono-racial paradigms. Mixed-race people have profound resources for confronting and healing from racism and racial oppression within their lives and their stories, and this book demonstrates calls for strengthened collective efforts to tend to the beautiful depths of spiritual formation for mixed-race people. Rev. Aizaiah G. Yong (Ph.D., Practical Theology, Claremont School of Theology) serves as Assistant Professor of Spirituality at the Claremont School of Theology in Southern California, USA. He is an ordained Pentecostal Christian minister within the Christian Church (Disciples of Christ), a recognized facilitator in the Compassion Practice and an Internal Family Systems Practitioner. Growing up in a multiracial and immigrant family, he is committed to sustaining transformational and collective efforts that address ongoing realities of social oppression with presence, passion, and peace. Learn more about your ad choices. Visit megaphone.fm/adchoices

Rev. Aizaiah G. Yong (Ph.D., Practical Theology, Claremont School of Theology) serves as Assistant Professor of Spirituality at the Claremont School of Theology in Southern California, USA. He is an ordained Pentecostal Christian minister within the Christian Church (Disciples of Christ), a recognized facilitator in the Compassion Practice and an Internal Family Systems Practitioner. Growing up in a multiracial and immigrant family, he is committed to sustaining transformational and collective efforts that address ongoing realities of social oppression with presence, passion, and peace. Multiracial Cosmotheandrism: https://orbisbooks.com/products/working-title-multiracial-cosmotheandrism-a-practical-theology-of-multiraciality-inspired-by-the-life-philosophy-and-mysticism-of-raimon-panikkar-tentative Sacred Writes: https://www.sacred-writes.org/acls-cohort-winter-2024 Spirited Renewal: https://www.spiritedrenewal.org/

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After meeting at church and eloping at a young age Louise and her new husband David Turpin continued practicing their religion as Pentecostal Christians. As a part of their belief, they were to have numerous children because, “God called on them to do so.” The couple went on to have thirteen children, ten daughters and three sons. Although, after the oldest child was born and attended school for a short period of time David and Louise realized they needed to homeschool their children. By 2014 the Turpin's were living in a filthy one-story home located in Perris, California. When 2018 came around the children had enough particularity one of their daughters who was determined to save her siblings whether it be life or death.

If you grew up evangelical like we did, you were probably taught that anything "witchy" was evil and satanic. So, let's find out the truth about modern witchcraft. Hana O'Neill, aka The Suburban Witch, joins April and Paul to talk about all about it. Hana is a Professional Tarot reader, Natal Astrologer and Witch located in Australia. Her goal is to make witchcraft and alternative spirituality easy, fun and accessible to all. She hosts the podcast ‘Witch Talks' interviewing key Witches in the community, has a thriving YouTube channel with content from Spellcrafting, Tarot tutorials, Witchcraft basics and even details her own journey from Pentecostal Christian to proud Witch. Find out more about Hana's work at www.suburbanwitchery.com Stay connected or support us by visiting our website: evangelicalish.com Follow the Evangelicalish team on Tiktok, IG, FB & Twitter: @evangelicalish, @pastorpaul_tiktok, @pastorfromok, @aprilajoy Or email us: evangelicalish@gmail.com

Are the Charismatic gifts real? Speaking in tongues, prophesying, healing, and raising the dead – do these phenomena exist? Charismatic and Pentecostal Christians firmly believe in their authenticity, viewing them as miraculous occurrences. The new documentary "Cessationist" boldly asserts that they have ceased. Under the direction of Les Lanphere, "Cessationist" attempts to dismiss modern practices of spiritual gifts using speculation, church tradition, and human reasoning. Fortunately, the Word of God directly contradicts their confident assertions. In this 3rd installment of our response to the cessationist documentary, we will tackle 3 arguments from the Cessationist movie.Argument #1: The Cessationist Hebrews 2:2-3 ArgumentTom Pennington, a respected figure from Countryside Bible Church, asserts that spiritual gifts ceased after the apostolic era. This assertion is based on Hebrews 2:2-3, where the writer seems to suggest that miracles were foundational but not the norm. Our response is a comprehensive 7-fold argument that peels back the layers of complexity within this passage. We will explore the multifaceted purposes of miracles beyond mere validation, examining the absence of exclusivity to the apostles, and meticulously analyzing the present tense of "bore witness." Discover how these intricacies challenge the cessationist stance, and how the text itself suggests the possibility of God continuing to bear witness through signs, wonders, and spiritual gifts.Argument #2: "The Wicked Generation That Seeks A Sign" from Matthew 16The documentary contends that Matthew 16:4 condemns seeking signs to validate faith. We will embark on a profound journey through the context of this verse, unveiling its true meaning. This passage was spoken by Jesus in response to the Pharisees and Sadducees who demanded a sign from heaven to test Him. Their motive was not genuine faith but a desire for on-demand miracles. We will demonstrate that Matthew 16:4 is not a rebuke against the use of spiritual gifts for evangelism, but rather a criticism of those who wanted God to prove Himself through signs. Explore how the apostles themselves sought signs and wonders as tools for God to reveal Himself to their enemies, illustrating the positive role of continuationism in opening doors for evangelism through miracles.Argument #3: Misrepresentations Of Church HistoryNathan Busenitz, the Executive Vice President of The Master's Seminary, makes the sweeping claim that the early church fathers unanimously believed in the cessation of miraculous gifts. This assertion is a distortion of church history. To set the record straight, we will present an extensive list of church fathers who not only held beliefs in the continuation of spiritual gifts but also actively practiced and endorsed supernatural manifestations, including healing and prophecy. From Justin Martyr to Thomas Aquinas, from Irenaeus to Teresa of Ávila, discover the rich tapestry of Christian history that testifies to the ongoing presence of spiritual gifts throughout the ages.Tune in to watch The Remnant Radio team respond to arguments put forth by cessationists such as Tom Pennington, Nathan Busenitz, and Scott Aniol. This live stream promises to be a thought-provoking experience for all who seek to understand the role of spiritual gifts in today's church and the true narrative of church history.0:00 - Introduction to the Hosts and the Purpose of the Show2:30 - 7 Fold Argumentation For Hebrews 2:2-429:51 - Wicked & Adulterous Generation Seeking Signs

Are the Charismatic gifts real? Speaking in tongues, prophesying, healing, and raising the dead – do these phenomena exist? Charismatic and Pentecostal Christians firmly believe in their authenticity, viewing them as miraculous occurrences. The new documentary "Cessationist" boldly asserts that they have ceased. Under the direction of Les Lanphere, "Cessationist" attempts to dismiss modern practices of spiritual gifts using speculation, church tradition, and human reasoning. Fortunately, the Word of God directly contradicts their confident assertions.Tune in to watch The Remnant Radio team respond to arguments put forth by cessationists such as Nathan Busenitz, Tom Pennington, Steven J. Lawson, Sam Waldron, Jonathan Master, and Phil Johnson in this second installment of our "Cessationist" review. In this episode, we'll address their arguments: 1) Miracles are only done by apostles 2) Cascade argument 3) The Gifts slowly died out and 4) A wicked generation seeks for a sign.

Responding To The Cessationist Documentary Part #1Are the Charismatic gifts real? Speaking in tongues, prophesying, healing, and raising the dead – do these phenomena exist? Charismatic and Pentecostal Christians firmly believe in their authenticity, viewing them as miraculous occurrences. The new documentary "Cessationist" boldly asserts that they have ceased. Under the direction of Les Lanphere, "Cessationist" attempts to dismiss modern practices of spiritual gifts using speculation, church tradition, and human reasoning. Fortunately, the Word of God directly contradicts their confident assertions.Tune in this Wednesday to watch the Remnant Radio team respond to cessationist arguments put forth by cessationists such as Nathan Busenitz, Tom Pennington, Steven J. Lawson, Sam Waldron, Jonathan Master, and Phil Johnson in this first installment of our "Cessationist" review. We'll address three key arguments: 1) The Authentication Argument, 2) The Cluster Argument, and 3) The Foundations Argument of Ephesians 2:20. It's worth noting that these are topics we've covered before. However, it seems the cessationist individuals failed to engage with any continuationist arguments during their two-hour documentary!For a copy of the detailed show notes, please subscribe at www.TheRemnantRadio.com. Thanks!___________________________________________________________________________________Donate (Paypal)https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=GC2Z86XHHG4X6___________________________________________________________________________________Exclusive Content (Patreon)https://www.patreon.com/TheRemnantRadio___________________________________________________________________________________Joshua Lewis's Church: Kings Fellowshiphttps://kingsfellowshipchurch.com/___________________________________________________________________________________Michael Rowntree's Church Bridgewayhttps://www.bridgewaychurch.com/___________________________________________________________________________________Michael Miller's Church Reclamation Churchhttps://reclamationdenver.com/___________________________________________________________________________________Kairos Classroom: Use Promo Code Remnant for 10% offhttps://kairosclassroom.com/classes__________________________________________________________________________________Remnant Newsletterhttps://theremnantradio.beehiiv.com/__________________________________________________________________________________Free Mini E-coursehttps://remnant-university.teachable.com/p/free-mini-course Support the show

While much attention has been given to the Evangelical contingent of American conservative Christianity, it's important to note that even though systems of worship may be different, Pentecostal Christians navigate sexuality, relationships, and bodies in similarly troubling ways as Evangelical and Mormon communities do. This week, we're thrilled to have Teddi and Nick, co-hosts of the podcast Oh God I Forgot About That, to talk more about how their upbringings in Pentecostal communities impacted understandings of gender, dating relationships, and sexuality. We talk specifically about: Defining EMPish (10:00): “So in the post-Christian, in the deconstruction world, the denominations and the language that gets used most commonly is Evangelical. But what we find is that Mormon churches and Pentecostal churches, that their structures are very similar to Evangelical churches, Baptist churches, and non-denominational churches. So the styles of worship may be a little bit different, but the leadership structures, the communication patterns within the church for the sake of our expertise, the communication around bodies and sexuality, very, very similar.” Jeremiah highlights and defines the similarities between the EMPish circles covered. Even though some of these churches may come off as more charismatic by incorporating music and fun, they still project the same messages around sexuality, marriage, and purity.  Purity Rings (20:00): “So we worked at a stable together and I remember her like showing me this like glistening ring on her fourth finger and she was about maybe 14, 15. And she explained the promise ring concept to me. And you know, it was all so exciting. It was like, she got to pick out the ring and her dad gave it to her. And then the Pentecostal church that I was in, we had something called the Missionettes program for girls. I want to say around 14, you had the opportunity to do a promise ring ceremony where the girls wore white and then they got their ring from their fathers. And then the whole church attended. So there was just so much excitement built up around it and I, it was one of the first times that I like paused and was sort of like, oh, like, this is like something that I'm planning for that I am anticipating, which the great irony of this being, I wouldn't have been thinking about sex had the church not brought it to my attention, like I was still very innocent.” Teddy shares her experience around purity rings and talks about how the Church brings sex to the forefront of children's minds when sex would not have been on their minds if not for the constant shame. The Church consistently shames people for thinking about sex and sexuality all while making that the main focus of sermons, learning, and life. Jeremiah adds: “Teddy, thinking about the role that fathers play in this fairy tale as well. The father-daughter relationship in the evangelical and Pentecostal church. The connection between the father-daughter relationship and the purity ring ceremonies. The fact that father's jobs in theories are to simultaneously protect their daughters from objectification. But Teddy, also like what you're saying, protect their daughters from objectification when they're like eight.”  Double-Edged Sword (23:00 - 25:00): “[This] two-pronged thing where sexuality was always pitched to me and the other boys as a source of temptation. It was exclusively and explicitly a temptation that was inevitable and shameful. And any single woman or girl you know could be the target of this uncontrollable thing that you unleash, right? So it created sort of this two-pronged, like, struggle with any sort of friendship that could be potentially viewed as a romantic relationship, you know? Having friends that were girls. When I was a boy, just, oh, are they thinking this about me, or, oh, you know, I try to just do something that's a normal friendship thing, and it gets misconstrued as an advance, or something that needs to be defended against” Nick speaks about the double-edged sword the Church presents young men with, which is that they cannot control their sexual impulses and any attempt at friendship is misconstrued into an advance. Julia then adds: “I think I say basically every single episode that what you're describing around the gender construction is this awful combination of both misandry and misogyny at the same time that you as a man are this inherently sexual predator. And that women exist as floating bodies that are the object of objectification. And also, for men, there's this double bind that they are these sexual monsters, and that's how God made them. But also they have to fight it, and it's such a mindfuck!” She highlights once again this idea that God made men sexual predators and they must fight this instinct, but also how this idea shrinks women down to essentially objects because they cannot and do not have any sexual desires or thoughts.  Passiveness (32:00): “It was just boring as hell and at its worst it made you passive in your own life. It made you just a spectator to your own life. So I think that that probably explains why I didn't even become really all that interested or willing to pursue relationships until college, or even like curious about my identity until college because there was no script for what it looked like for women to pursue, talk about these things, explore these things because you were just waiting.” Teddy talks about how women were given no script or support or even an idea of what sexuality looked like for them. This plays back into the light switch metaphor touched on last week, and how the script essentially does not exist until your wedding night, and suddenly it's just supposed to flip on then and there. “And you could argue that that passiveness also creates another narrative about women being objects in the passivity. Prior to marriage, women are essentially these asexual beings, and that asexuality is what protects the purity of the relationship.” Julia highlights how the idea that women are asexual pre-marriage, protects the integrity of the relationship from the sexual predator man that they are dating, feeding into the misandry/misogyny the Church spews. Infantilization (42:00): “That double bind is perfectly encapsulated by these two moments that I very vividly have in my mind. The first is, I remember going on a trip with her church, and her youth pastor had taken over the church, and we sat next to each other on the church van, and he leans in the church van over her, and he starts, like, jamming his hand between our thighs. And like doing this and I scooted over and he goes, just making sure there's room for the Holy Spirit. And then he closed the door ominously on and we went off. So there's that like infantilization.” Nick covers an aspect of the Church's approach to sex and sexuality which is the infantilization of teenagers and adults. Within EMPish circles, people are encouraged to get married incredibly young, which is a very adult decision, yet they have hands jammed between their thighs in Church vans to leave room for the Holy Spirit.        

Mormons know their religion is true because they experience a “burning in the bosom.” Pentecostal Christians believe they have proof of the indwelling of the Holy Spirit because they speak in tongues. So how are we to know which religious experiences are truly authentic? Is experience a proper way to ground faith in the first place? On this episode, Shane talks with Dr. J.R. Miller, co-founder of The Center for Cultural Apologetics about his book, One Lord, One Faith, One Baptism, which traces the history of the “subjective turn” that has taken root in many Christian circles over the past few centuries.SHOW NOTESRelated ResourcesActs 2 & The Tongues Controversy, by Shane RosenthalThe Mormonization of American Christianity, by Shane RosenthalOne Lord, One Faith, One Baptism, by J.R. MillerIs Faith a Feeling?, The Humble Skeptic, Episode 4The Jesus of History, The Humble Skeptic, Episode 12A Brand New ResourceShane recently expanded his article on Acts 2 & The Tongues Controversy into a 26-page downloadable PDF document, which includes background information about the origins of Pentecostalism, along with a brand new section that provides a careful analysis of every passage in the New Testament related to the subject of tongues. For more information about this new resource, click here. Support The Humble Skeptic!Click here to make a one-time gift to help support this podcast, or consider becoming a paid subscriber via Substack by using the green “subscribe” button below ($5.95 per month / $59 per year). You can also make “tax-deductible” donations here.Upcoming Events• What Child is This? That's the name of a talk Shane will be giving on Jesus' fulfillment of messianic prophecy at Concord Church in St. Louis on Dec. 17, 2023, at 9 am.• Can We Trust The Story of Jesus' Birth? That's the subject Shane will be addressing at the next Friday Night Forum at 7 pm on Dec. 1st, 2023 in St. Charles, Missouri (cpcopc.org).• Shane will be the keynote speaker at The Cross & Resurrection conference in the Memphis area on March 29-31, 2024.• The Humble Skeptic podcast and ReThink315 will be hosting a conference titled, Conversations That Matter, featuring Greg Koukl, Shane Rosenthal, and Jeremy Smith on April 5-6, 2024 at Concord Church in St. Louis.• Greg Koukl, Shane Rosenthal & Jeremy Smith will be giving talks on apologetics-related topics at The Fellowship of Wildwood on April 7, 2024.• For more information, or to invite Shane Rosenthal to speak at your upcoming conference or event, send an email to INFO at HUMBLESKEPTIC dot COM.The Humble Skeptic is a listener-supported podcast. To support this work, consider becoming a paid subscriber. Get full access to The Humble Skeptic at shanerose.substack.com/subscribe

On episode 96, I speak with Hana O'Neill of Suburban Witchery. I first learned of Hana bc the name “Suburban Witch” came to mind and I figured someone else had already thought of it. I was right- and she's that someone all the way on the other side of the world in Australia! I signed up for her mailing list and started following her on social media immediately, as we have a similar vibe and purpose. Hana's goal is to make Witchcraft and alternative spirituality fun, informative and accessible to all. She runs a course on Psychic Divination, blogs about Witchcraft and Astrology, hosts a podcast ‘Witch Talks' and loves to teach about Spellcrafting, Tarot tutorials, Witchcraft basics and even details her own journey from Pentecostal Christian to proud Witch. We had a very easy time talking, hope you enjoy our stories! Find Hana on IG here | Find Hana on YouTube here | Suburban Witchery Website   To learn more about me (Karen) and the work that I do, go to rebalancewithreiki.com - if you are local to Northern NJ and you'd like to check out my store front you can visit my page moonmagicwellness.com. For more information about my online course Spiritual Seekers 101 go here. For more info and to book a distance healing session with me go here.

Liz was brainwashed and sucked into a dangerous Korean cult, groomed to be one of the cult leader's spiritual brides. They preyed on her love for Christianity and longing to belong. This episode explores her upbringing as a Pentecostal Christian which adds layers of context to help us understand how she was primed to fall into the JMS cult.Click here to watch on YouTube Find her previous episode here "How the Korean JMS Cult Brainwashed and Hospitalized Her"Find Liz on Social!TikTok @liztheformerIG @liztheformer  Liz's Link TreeThe Cult Next Door DocNetflix: In the Name of God: A Holy Betrayal (ep 1-3)A brief recap on her first episode & love for mom!What is Pentecostalism?How they use fear to keep people faithfulHer experience watching out for actual DemonsA nuanced view of the spirit world & faith over sightHow her "all or nothing" mentality played into her religious beliefsHer daily life in PentecostalismSelective special treatment of the youth in churchHow she went from being Pentecostal to brainwashed in a dangerous cultTW: Suic*ide Ideation- What happened once she was deprogrammed from the JMS cult?Liz doubled down and went to Bible collegePastors blamed her for falling victim to JMS- told her to repentHow the students at Bible college were exploitedThey performed an exorcism on Liz to cast out demons from her previous cultHer happy transition out of ChristianitySupport ShelisePatreon: Patreon.com/cultstoconsciousnessVenmo @sheliseannAny donations are welcome and appreciated to support the making of this podcastFind Shelise on Social media!Instagram @cultstoconsciousnessHost Instagram @sheliseannTikTok @cults.to.consciousnessTwitter @cultstoconTheme Song Produced and Composed by Christian Guevara**Disclaimer: Thanks for joining us at Cults to Consciousness. This storytelling podcast is meant to be for entertainment purposes only and does not substitute for medical advice. We may discuss triggering topics and we ask that you make your personal mental health a priority. Lastly, the opinions of our guests do not necessarily reflect the opinions of the host.**

Episode 14: In this episode, David Farrier reads some feedback from Webworm readers, before Hayden Donnell witnesses the "comeback" of Arise's John Cameron, as John attempts to speak in tongues. This is a look at how Pentecostal Christians tend to be a tight club - and how staging a comeback is part and parcel of anyone's fall. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.webworm.co/subscribe

Entering the Pentecostal fold is easy, the gate-keeping isn't very rigorous. The new members are not required to change their Hindu names or ways.

Welcome to Season 2!!! We are so so excited to share the first episode of a brand new season! In this episode, the Liquorice Chix discuss our journey's through religion which for our experience and context is non-denominational and Pentecostal Christian. We explore how our early upbringing influenced our journey to understanding more of ourselves and how we navigate demanding an egalitarian, accepting spiritual community. We are also filled with gratitude that this episode comes on the day of the Liquorice Chix Podcast 2 year anniversary! We do all this ourselves so we are so grateful to every listener and guest who has supported the show, we love ya'll forreal. We are excited to keep creating content that our inner-teenagers would benefit from hearing today. If you want to support the Liquorice Chix further, consider donating too our cashapps! Additionally, you can share, tell a friend, and talk about the podcast to drive attention and (hopefully) investment to our labor of love. Oscar: $Oscar7777 Stephen: $StephenMnere Instagram: https://www.instagram.com/liquoricechixpodcast/ Twitter: https://twitter.com/lchixpodcast

Exxtian Erin joins us to discuss Pentecostal Christian marriage books and relationship advice, including some that have found their way into popular culture. From love languages to mandatory premarital counseling, we'll review the good, the bad, and the silly in popular literature on the topic of love and relationships. Bring your questions, personal stories, and book recommendations for a light-hearted foray into the relationship advice we wish we'd gotten sooner or not at all. Erin is a host on the call-in show Truth Wanted with the atheist community of Austin where they talk to people about what they believe and why. She grew up in a Charismatic Pentecostal family and did it all: the Sunday school, Awanas bible memorization, youth groups, purity rings, summer camps, faith healing, and speaking in tongues. She did long term Missionary work, played worship bands and even went to bible college for a while. In 2019, now married with 2 kids, she deconstructed her faith completely and became an Atheist. She first started sharing her story anonymously online which quickly turned into her becoming an outspoken Atheist Activist. She now hosts a call-in show and is active in many online and in person Atheist Organizations. Her journey from Christianity to Atheist Activist has meant looking back and dissecting the harm caused by extreme supernatural beliefs. Now she continues to share her experiences and tries to help others think deeply about what they believe and why. For RfRx comments, inquiries & topical questions, email us at RfRx@recoveringfromreligion.org. Any time you are struggling with religious doubts or fears you can connect with a trained RfR Helpline agent 24 hours a day, 7 days a week. To chat online go to http://www.recoveringfromreligion.org. To talk over the phone, dial: (844) 368-2848 in the US & Canada If you are in need of professional help, we can offer the Secular Therapy Project to provide options to connect with a professional therapist. All therapists have been thoroughly vetted by our organization and offer only evidence-based and non-religious treatment. Connect with them at http://www.seculartherapy.org. Follow us on Facebook, Twitter, Instagram and Tiktok. Volunteer: http://www.recoveringfromreligion.org/volunteer Donate: https://www.recoveringfromreligion.org/donate --- Send in a voice message: https://anchor.fm/recovering-from-religion/message

Awakening: Rising Into Consciousness How is Awakening and Rising Into Consciousness part of Quantum Spirituality? Is there a connection? My esteemed guests today, Rev. John Scott, Bishop Carlton Pearson, and Pastor D. E. Paulk say “YES.” and are here to explain it all to you. Rev Jon Scott- is three generations fundamentalist preachers who from his earliest years has always had a love of music, singing in church and connecting with people. Jon is a consummate communicator and world changer who skillfully unveils a mystery through meditation, song or inspirational message. He makes a cosmic concept of the Universe accessible and easy to understand through his visionary teachings. A man who is helping to create a better world by showing people new ways to see it. Jon receives some of his inspiration from the teachings of leaders such as Dr. Wayne Dyer, Bishop Carlton Pearson and Baba Ram Dass. He considers himself to be a lifetime student and open to all inspiration. https://firstunity.org/member/rev-jon-scott-first-lady-kerri-bell-scott/     https://firstunity.org/event/awakening-conference-2023-rising-into-consciousness/  https://firstunity.org/ Bishop Carlton Pearson- author, The Gospel of Inclusion, and Get the Hell out of My Bible , he had documentary movies ( American Heretics on Netflix) made about him , was one of the most beloved Pentecostal Christian personalities of his generation. Thousands would fill arenas and churches to hear him sing, preach and inspire. But things dramatically changed when he stood in his mega church pulpit to proclaim a new doctrine, one that declared that because of Christ, no soul will spend eternity in hell. This controversial doctrine polarized faith communities all over the world. Bishop Pearson wasn't prepared for the rejection and stones aimed at him. He lost everything: his influence, his church, his friends and finances. In a short period of time, one of the church's most beloved went from hero to zero seemingly overnight and became the most prominently titled heretic of his generation.   After spending the last two decades rebuilding and rebooting his life and ministry, Carlton Pearson has emerged with a new purpose aimed to help others examine and reconsider what they believe, why they believe it, and how those beliefs add to or subtract from the quality of their lives. He believes that life's breakdowns can be turned into breakthroughs. https://www.bishoppearson.com/ https://www.americanhereticsthefilm.com/ https://www.amazon.com/Gospel-Inclusion-Reaching-Religious-Fundamentalism/dp/1416547932/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=1677008887&sr=1-1 Pastor D. E. Paulk is the Senior Pastor of Spirit and Truth Sanctuary in Atlanta, GA. where he successfully transitioned an Evangelical Charismatic church into a thriving multicultural, interfaith, LGBTQ+ affirming congregation. D. E. holds a Master of Theological Studies (M.T.S.) in Global Religions from Emory University's Candler School Of Theology and is widely known as a “radically inclusive minister” who believes that the Christ Spirit is present in all of creation and cannot be defined by, nor confined to, Christianity. “D.E.'s preaching is as easy-going as the church's approach to differences. No wagging fingers or thunderous revelations. He treats parishioners as fellow companions on a spiritual journey. “He sprinkles his conversational sermons with references to everyone from the Buddha to Teddy Pendergrass.”   -John Blake , CNN Enterprise writer/producer http://www.mytruthsanctuary.com/aboutus.html       http://www.mytruthsanctuary.com/ Video Version: https://www.youtube.com/watch?v=YHWpNfme7NY&t=8s Learn more about Peter here:  https://petercanova.com/ Call in with a comment or Chat with Peter during Live Show with Video Stream: Call 646-558-8656 ID: 8836953587 press #.  To Ask a Question press *9 to raise your hand. Or click YouTube icon to write a question.

Awakening: Rising Into Consciousness We have heard about being “Woke” but how is Woke different from AWAKENING? And can an AWAKENING create a RISING In Consciousness? Our esteemed guests tonight, Rev Jon Scott, Bishop Carlton Pearson, and Pastor D. E. Paulk say “YES!” I am all about the Power of dreams; from nightmares with important lifesaving messages to Day Dreams that slip through the cracks of the Sacred Dream Doors to the Divine. Dreams are an Awakening. I invite you to take a step in the direction of your next level of Awakening by Rising Your Consciousness with these amazing guests.  Rev Jon Scott- is three generations fundamentalist preachers who from his earliest years has always had a love of music, singing in church and connecting with people. Jon is a consummate communicator and world changer who skillfully unveils a mystery through meditation, song or inspirational message. He makes a cosmic concept of the Universe accessible and easy to understand through his visionary teachings. A man who is helping to create a better world by showing people new ways to see it. Jon receives some of his inspiration from the teachings of leaders such as Dr. Wayne Dyer, Bishop Carlton Pearson and Baba Ram Dass. He considers himself to be a lifetime student and open to all inspiration.  https://firstunity.org/member/rev-jon-scott-first-lady-kerri-bell-scott/    https://firstunity.org/event/awakening-conference-2023-rising-into-consciousness/   https://firstunity.org/ Bishop Carlton Pearson- author, The Gospel of Inclusion, and Get the Hell out of My Bible, he had documentary movies ( American Heretics on Netflix) made about him , was one of the most beloved Pentecostal Christian personalities of his generation. Thousands would fill arenas and churches to hear him sing, preach and inspire. But things dramatically changed when he stood in his mega church pulpit to proclaim a new doctrine, one that declared that because of Christ, no soul will spend eternity in hell. This controversial doctrine polarized faith communities all over the world. Bishop Pearson wasn't prepared for the rejection and stones aimed at him. He lost everything: his influence, his church, his friends and finances. In a short period of time, one of the church's most beloved went from hero to zero seemingly overnight and became the most prominently titled heretic of his generation.   After spending the last two decades rebuilding and rebooting his life and ministry, Carlton Pearson has emerged with a new purpose aimed to help others examine and reconsider what they believe, why they believe it, and how those beliefs add to or subtract from the quality of their lives. He believes that life's breakdowns can be turned into breakthroughs. https://www.bishoppearson.com/ https://www.americanhereticsthefilm.com/ https://www.amazon.com/Gospel-Inclusion-Reaching-Religious-Fundamentalism/dp/1416547932/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=1677008887&sr=1-1 Pastor D. E. Paulk is the Senior Pastor of Spirit and Truth Sanctuary in Atlanta, GA. where he successfully transitioned an Evangelical Charismatic church into a thriving multicultural, interfaith, LGBTQ+ affirming congregation. D. E. holds a Master of Theological Studies (M.T.S.) in Global Religions from Emory University's Candler School Of Theology and is widely known as a “radically inclusive minister” who believes that the Christ Spirit is present in all of creation and cannot be defined by, nor confined to, Christianity. “D.E.'s preaching is as easy-going as the church's approach to differences. No wagging fingers or thunderous revelations. He treats parishioners as fellow companions on a spiritual journey. “He sprinkles his conversational sermons with references to everyone from the Buddha to Teddy Pendergrass.”   -John Blake , CNN Enterprise writer/producer http://www.mytruthsanctuary.com/aboutus.html       http://www.mytruthsanctuary.com/ Video Version: https://youtu.be/BBLUFKBfyOY Call in and Chat with Kat during Live Show with Video Stream: Call 646-558-8656 ID: 8836953587 press #.  To Ask a Question press *9 to raise your hand Have a Question for the Show? Go to Facebook– Dreams that Can Save Your Life Facebook Professional–Kathleen O'Keefe-Kanavos http://kathleenokeefekanavos.com/

For many Evangelical and Pentecostal Christians in the west, Lent is a Catholic tradition. . . one that is not heeded or participated in. Yet, Lent is practiced widely and by many various traditions. In this Episode, Chris Green discusses his new book "Being Transfigured: Lenten Homilies" and why Lent is important for Christians everywhere. Aaron and Chris go on to discuss the Asbury Revival - how to process is and who should even be speaking about it. Further, they discuss how revival and revivalism are opposed realities, and how revivalism is the death of revival.

Episode 3 Guest: Michaela Walsh Title: COVID's impact on Indigenous Communities in Mexico Description: ICS Faculty Fellow Michaela Walsh discusses the COVID pandemic's effects on indigenous Hñähñu's communities in Mexico and the US. The pandemic was a perfect storm, in which the lack of reliable info in indigenous languages, the rise in conspiracy theories, distrust of the Mexican government, and Pentecostal Christian faith resulting in high rates of infection. Yet the Hñähñu's also demonstrated creativity and resilience. Walsh also discusses her work with Bowling Green high school students as part of this project. Listeners can keep up with ICS happenings by following us on Twitter and Instagram @icsbgsu and on our Facebook page. You can listen to BG Ideas wherever you find your favorite podcast. Please subscribe and rate us on your preferred platform. For more information, visit bgsu.edu/bgideas. This episode was sound edited by DeAnna MacKeigan and Marco Mendoza. Research assistance was provided by Bryan Bové. Click here to access the transcript for this episode.

Notas en español e inglés:1 Reyes 6: Construyendo un templo para que Dios habite permanentemente.1 Reyes 6:9-15:Construyó, pues, el templo y lo terminó. Luego cubrió el edificio con vigas y tablas de cedro. También construyó las galerías alrededor de todo el templo, cada una de dos metros con veinticinco centímetros de alto, y estaban apoyadas en el templo con vigas de cedro. Entonces vino la palabra del SEÑOR a Salomón, diciendo: “Respecto a este templo que tú edificas, si caminas en mis estatutos, y pones por obra mis decretos, y guardas todos mis mandamientos andando de acuerdo con ellos, yo cumpliré contigo mi palabra que hablé a tu padre David: Habitaré en medio de los hijos de Israel, y no abandonaré a mi pueblo Israel”. Salomón edificó el templo y lo terminó. Después revistió el lado interior de los muros del templo con tablas de cedro; los recubrió de madera por dentro, desde el suelo del templo hasta las vigas del artesonado. También cubrió el suelo del templo con tablas de ciprés.---------------------------------En este capítulo vemos que a Salomón le tomó 7 años construir el templo del Señor, después de que su reino se estableció en 4 años. Dios no solo le dio sabiduría a Salomón para organizar todas las cosas, también le dio paz para que no se enfocara en defenderse sino que se dedicara a construir el templo. Salomón consiguió la madera, los materiales textiles y toda clase de metales preciosos para levantar un templo majestuoso. ¡Y el templo que edificó Salomón es una estructura arquitectónica admirable! Todo eso como señal de la sabiduría que Dios puso sobre Salomón y los ingenieros escogidos para esta obra. En medio de la explicación del proceso de construcción, en este capítulo leemos una frase de la voz de Dios cuando le dijo a Salomón que Él quería habitar en medio del pueblo pero sería con una condición: Si Salomón guardaba los mandamientos y seguía a Dios de todo corazón. Es como si Dios llegara a visitar la obra que estaba siendo realizada para honrarlo y adorarlo, asegurarse de que todo eso que estaba haciendo Salomón no sea en vano, que no fuera solo un templo bonito sin la presencia de Dios allí. Y no es que Dios estaba buscando una casa como si no tuviera donde vivir, pues Dios es tan grande que el planeta Tierra es diminuto ante la grandeza de Dios. Sino que Dios estaba dispuesto a moverse continuamente en medio de su pueblo y bendecirlo constantemente, estaba dispuesto a escuchar sus oraciones. Pero si Salomón se apartaba del Señor, ese templo no sería nada importante para Dios. En pocas palabras, la presencia de Dios no dependería de un templo inmenso cubierto de madera fina y de oro puro, sino de un corazón y alma pura. Así mismo debemos entender que de nada sirve decir que somos cristianos pentecostales o identificarnos como creyentes si nuestro corazón, nuestros hechos, nuestros actos no demuestran que somos verdaderos hijos de Dios. Si vivimos a nuestra manera y no conforme a lo que el Espíritu de Dios nos va mostrando, entonces es en vano lo que aparentamos ser. Dios conoce nuestro corazón, lo que hacemos y lo que decimos cuando no estamos en la iglesia, con el pastor o con algún hermano de la congregación. Dios es el que está ahí cuando estamos en la escuela o en el trabajo. He visto con dolor cómo muchos comenzaron una vida cristiana plena, siendo instrumentos de Dios, pero cuando Dios los usaba grandemente y eran bendecidos de forma especial, a mitad del camino se detuvieron a contemplar una distracción terrenal, se dejaron llevar por un deseo temporal y siguieron construyendo una vida cristiana pero sin el Espíritu de Dios. Al final, lo que construyeron cayó, se derrumbó, pues no pudieron soportar la prueba. Recordemos el consejo del apóstol Pablo en 1 Corintios 3:11-16: “¡Nosotros somos el templo de Dios! Construye un templo para Dios pero recuerda que el propósito de vivir vidas cristianas es porque Cristo debe reinar por siempre en nuestro corazón.¿Cómo estamos construyendo nuestro templo? ¿Habita Dios en nuestro hogar? ¿Hay pureza o conflictos en nuestros corazones?Soy Eduardo Rodríguez.

In this episode Suhag Shukla speaks with Andrew Jasko. Andrew was born into a minister's family and became a preacher and missionary to India, after studying theology at Wheaton College and Princeton Seminary. After an agonizing crisis of faith, he rejected religion and spirituality. Later, after finding healing through practices like meditation, psychedelics, and breathwork, that introduced him to profound mystical experiences for the first time, he embraced Hinduism. He currently counsels people healing from religious trauma and is studying Sanskrit and Classical Indian religion at Oxford University. Suhag and Andrew discuss his journey, first to atheism, then Hinduism; how his time in India transformed in unexpected ways; what missionaries in India are really thinking; the lasting effects of intergenerational trauma, and much more. Find out more about Andrew at: https://lifeafterdogma.org/ 

DEAD MEN TELL NO TALES   As I'm reading the eighth chapter of Romans again today, I have a flashback to my childhood and the games we played. As an all-American boy, I always carried my cap gun with me. And the dream of most of the boys in the 50s was they would have loved to be a cowboy or Davy Crockett. Somewhere through most days, we would have a shoot-out with some imaginary enemy. One day it would be the Pirates; the next day, the renegade Indians or just robbers stealing our stuff. The magic of those imaginary battles was that whenever I was shot moments later, I jumped up from the ground and yelled, "new man." Then, that new man would jump right back into the battle. I thought of that again as the scripture tells us that our old man is dead. When Jesus died on the cross, we died with him because we were in him. So that when he rose from the dead, we also rose to newness of life. Indeed we are a new man in Christ. The wonderful byproduct of all that has taken place is that our body now has no dominion over us; therefore, sin does not reign in our mortal bodies.  Unfortunately, sin and the subject there has become a cottage industry for the Church. Much of the focus that comes from our theologians, i.e., teachers and preachers, is overly focused on sin; things we should not do, and what the sins are. As a young Pentecostal Christian, it was very simplified for me because they gave us a detailed list of the sins. We didn't need the Holy Ghost to convict us; all we had to do was read the list.  Paul reveals to us in Romans eight that we have been freed from the tyrant of sin and are duty-bound to live in the sunshine of righteousness.   YOU CAN GIVE HERE=http://www.georgewatkinsministries.com/help-us.html   WEBSITE= http://www.georgewatkinsministries.com/home-page.html   FACEBOOK=https://www.facebook.com/FaithProducerstv/   Faith Producers address: PO Bx 1006 Mt Vernon, WA 98273   FAITHPRODUCERS INTERNATIONAL PODCAST https://faithproducers.podbean.com/   INSTAGRAM DRGEORGEWATKINS https://www.instagram.com/drgeorgewatkins/

Can you be a Christian and be gay? Tim Rymel spent nearly 20 years emphatically answering no to that question. Born into the fundamentalist, Pentecostal Christian faith, he went into the ministry at 15-years-old, pleading with God to make him straight. His desperate journey led him into conversion therapy (among the Ex-Gay Movement), where he went from participant to leader at what was once the world's oldest and leading ex-gay organization. He, and the prominent ministry staff, including John Paulk, John Smid, and other Exodus leaders, suddenly found themselves thrust into the national media spotlight at a time when the battle between the LGBTQ community and the evangelical church was heating up. Michael and Tim discuss Tim's story as told in his book, "Going Gay." Hear Tim's thought-provoking account of one man's journey to accept and understand himself. In a culture where faith and sexuality seem often to be at war, Tim brings insight and light to the conversation. They also discuss Tim's other book, "Rethinking Everything When Faith and Reality Don't Make Sense," and how important and freeing it is to have a reasoned, fact-based faith or philosophy of life. To learn more about Tim, visit timrymel.net. Find other Spiritual Brewpub episodes at https://www.spiritualbrewpub.com/partners. 

Today Vani Marshall sing and Testify, I was not born in a Pentecostal Christian family church. I was born in an Orthodox priest hood Hindu family. I was born in a Hindu family to Brahmin priests. My grandfather my great-grandfather and my great-great-grandfather were Hindu priests. It was unthinkable and offensive for a daughter of a granddaughter of a priest to come away from that system.  I was so hungry for God I was so thirsty for God. When I was born at the age of six days old, I was dedicated to Hindu demons in a cave temple. I was left in a cave temple and from that moment on my mind, my spirit and my soul was overtaken by demonic forces and I had no control over.

A LOT of charismatic/ Pentecostal Christians are convinced of prophetic words and knowledge, but sometimes they get it wrong.  Which raises the question, can prophecy be wrong at all?  Many believe yes and many believe no?  In this video, I give my personal experience with prophecy in my own life.  What do you think?This is a live recording in front of a Facebook audience. JOIN THE COMMUNITY: https://memelordcommunity.go.studio/ Watch shows LIVE on Mondays: https://www.youtube.com/c/memelordmondaypodcastSUPPORT THE SHOW: https://memelordmonday.supercast.com/Support the show

Tom and Ben explore the hideous case of David and Louise Turpin: “The Twisted Turpins”. The husband and wife had 13 children together and raised them as Pentecostal Christians whilst they moved through residences in various parts of Texas and California.  The Turpins had been hiding a very dark family secret behind closed doors - a secret that would come to light during the early hours of January 14, 2018…

Gloria has always dreamed of becoming a singer. Growing up in a Pentecostal Christian family near Blackpool, music was always part of her life and she spent her childhood summers performing on the pier before heading off to university to study business, finance and economics. But the siren call of music remained strong, with Gloria eventually moving to London and recording vocals for house music producers. Often unpaid and feeling overlooked, Gloria was close to giving up until she met Gaika, a musician and visual artist who encouraged her to find her own sound. She released her first EP as GLOR1A, starting to find her creative voice and a more experimental sound and look. Things were going well. So well, in fact, that she quit her day job in February 2020. Four weeks later the world shut down and with it all her gigs and income disappeared. With no money coming in, she reluctantly left London and moved in with her dad. Two years later with her savings depleted and no home to call her own, Gloria gave herself an ultimatum; six months to get her music to a level where she can find a label to back her, try and get a publishing deal and build back the momentum she needs to make singing a sustainable career. Now the six months is nearly up, can she do it or should she give up her dreams? Produced and presented by Emily Dicks

GLOR1A has always dreamed of becoming a singer. Growing up in a Pentecostal Christian family near Blackpool, music was always part of her life and she spent her childhood summers performing on the pier before heading off to university to study business, finance and economics. But the siren call of music remained strong, with GLOR1A eventually moving to London and recording vocals for house music producers. Often unpaid and feeling overlooked, Gloria was close to giving up until she met Gaika, a musician and visual artist who encouraged her to find her own sound. She released her first EP as GLOR1A, starting to find her creative voice and a more experimental sound and look. Things were going well. So well, in fact, that she quit her day job in February 2020. Four weeks later the world shut down and with it all her gigs and income disappeared. With no money coming in, she reluctantly left London and moved in with her dad. Two years later with her savings depleted and no home to call her own, GLOR1A gave herself an ultimatum; six months to get her music to a level where she can find a label to back her, try and get a publishing deal and build back the momentum she needs to make singing a sustainable career. Now the six months is nearly up, can she do it or should she give up her dreams? Produced and presented by Emily Dicks

Questions Covered: 03:20 – A few years ago, I started a small apologetics ministry in Guatemala, but very few people seem to be interested in learning about the Catholic faith and how to defend it. Even some of my evangelical friends don't appear to be much interested in learning about their own faith origins. Do you have any advice?  11:20 – What is the difference between the 10 commandments in Exodus 20 and Deuteronomy 5?  13:23 – Why does Jesus do so many miracles in the protestant churches when they are not in communion with the Catholic Church? I was received into the Catholic Church last Monday 9/5. As a Pentecostal Christian, I saw God do so many healings, signs, and wonders. Why? It gets confusing when He somehow approves them when they are so wrong on doctrine. Please help me to understand this.  21:04 – How many Extraordinary Ministers of Holy Communion (EMHC) is too many for a single Mass? Is there a canon law that all available priests must be made available during Mass to help in the liturgy of the Eucharist before appointing EMHCs?  29:03 – What is the Church’s teaching on adultery when someone is drunk?  34:01 – What does the Church require for the end of life? I know you can't deny water etc.  44:59 – I understand the theology behind Marian consecration but the language still bothers. Could a reasonable Catholic believe that Marian consecration is excessive?  48:45 – What’s the difference between Divination and Divinization?  …

Welcome to the first episode of our micro-series - CHATTY-CHISM! A semi-irregular sit down with semi-irregular folx of faith, no faith, former faith or otherwise. This is a space for us to explore the impact of faith on LGBTQIA people as well as their staunch allies. In this episode we sit down with Drew, a musician and high school educator. In addition to being a giant homosexual, Drew is also a former Pentecostal Christian. In part one of the is convo, Drew takes us on his journey from speaking in tongues in backwoods Tennessee to becoming one of the organizers for Michigan's largest LGBTQIA pride festival!  --- Send in a voice message: https://anchor.fm/gaywithabible/message