Podcasts about pilgrims

On today's episode, Editor in Chief Sarah Wheeler talks with Joni Pilgrim about UAD 3.6 and how AI will continue to change the appraisal industry. Pilgrim was the co-founder and CEO of Nationwide Appraisal Network for 22 years until its recent sale and she now serves as the membership committee chair for the Florida Association of Mortgage Professionals. She is also the co-founder of Rise Women in Mortgage. Related to this episode: Appraisals and Valuations HousingWire | YouTube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ HousingWire Mortgage Banking Summit – October 1 More info about HousingWire Want more from Sarah? Don't forget to subscribe! The HousingWire Daily podcast brings the full picture of the most compelling stories in the housing market reported across HousingWire. Each morning, listen to editor in chief Sarah Wheeler talk to leading industry voices and get a deeper look behind the scenes of the top mortgage and real estate.

Jesus doesn't say the world might hate you — He says it will. In this episode, we dig into John 15:18-20 and ask a question every believer needs to wrestle with: why does the world hate Christians?We look at four biblical reasons the world opposes followers of Jesus — because we're non-conformists, because the world hates truth, because people love their sin, and because they don't know God. Along the way we talk about the martyrdom of the apostles, Dietrich Bonhoeffer's "The Cost of Discipleship," the Vanity Fair scene from Pilgrim's Progress, and why smooth sailing in the Christian life isn't always a sign of God's blessing.If persecution and opposition are growing more common for Christians in the West, this episode will help you understand why — and how to respond with truth and love, not bitterness.This episode is brought to you by The Master's University — committed to Jesus Christ and the authority and sufficiency of His Word. Learn more at masters.edu

NERVES, TRAINING, AND OTHER PILGRIM CONCERNS In this week's pilgrim conversation, Maura is in the process of writing her Camino story. I had the pleasure of speaking with her back in June, as she was getting ready for her pilgrimage. Maura has had her share of nerves, mostly around how physically rigorous the pilgrimage is and whether she would be able to complete it, given the physical challenges she has experienced in the past five years. She has literally gone from the couch to the Camino in an inspiring story filled with determination, resilience, and family support. THE SPIRITUAL PRACTICE OF PILGRIMAGE Watch Nancy's message of walking with her shadow, setting intentions on the Camino, and slowing down to the pace of walking. Don't miss the songs before and after the message! In the August 30 Sunday service at the Center for Spiritual Living, Santa Rosa in California. If you prefer not to watch the entire service, jump ahead to the 34:18 mark for the songs and the message. Watch now on YouTube HOW TO GET SAFELY DOWN THE MOUNTAIN INTO RONCESVALLES One of the trickiest descents on the Camino Francés comes on the first day or two, when you have to decide which route to take down the mountain into Roncesvalles. This video shows you how to choose the path that's right for you. Watch now on Facebook Watch now on Instagram 2027 COULD BE YOUR CAMINO YEAR! Your pilgrimage can start today, just by saying yes and putting the dates on the calendar. Walk with me in May or September next year and let's get you off to a great start. There is space available in all 2027 Camino Experience groups. Dates and details available here.   #youonthecamino #caminodesantiago #firsttimepilgrim #thecaminoexperience #caminopodcast

Dr. Tom Curran and Fr. Patrick Smith, Pastor of St. Augustine Catholic Church, Washington, DC, share insights on the theology of walking, the life of a pilgrim, the significance of the 4th watch, and making a pilgrimage vs. touring a holy place. Tom continues to explain details on his at-home Camino pilgrimage.

The story of Christian and Hopeful's detour into By-path Meadow serves as a poignant warning against seeking easy shortcuts in the face of hardship. Driven by physical discomfort, the pilgrims allowed a seemingly parallel path and false assurances to blind them to the gradual dangers of straying from their true course. Ultimately, their choice illustrates how small, seemingly harmless compromises can subtly lead one away from safety, leaving them vulnerable to the paralyzing grip of doubt, guilt, and despair when trials inevitably arise.

Join me (Anna Stone) and award-winning guest host Halley Platz as we discuss 2010's Scott Pilgrim vs. The World. In this episode, we break down what makes this movie so special to so many people, share how the movie is like a time capsule, and struggle to find modern actors to fill these iconic roles.Follow on Instagram @stonestoptensEmail stonestoptens@gmail.comKeywordsScott Pilgrim, toxic masculinity, self-respect, past relationships, movie discussion, film analysis, comedy, Edgar Wright, character development Scott Pilgrim, cast, character analysis, relationships, cultural commentary, satire, visual aesthetics, music, film analysis Scott Pilgrim, film critique, character dynamics, costume design, soundtrack, modern casting

NERDSoul.DÉCKOR Geek Wall Art https://www.etsy.com/shop/NERDSoulDeckor Gamepads, Mice, Keyboards, Arcade Sticks, Typewriters, whatever... LFG! Covering: #NERDSoul #GTA6 #MarvelTokon . GTA6  Netflix

In episode 503 of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb conclude their deep dive into Luke 10:25–37 — the Parable of the Good Samaritan. Far from a simple morality tale about helping strangers, this episode unpacks the parable's confrontational legal context, its reversal of expectation, and its profound Christological undertones. Tony and Jesse examine why the lawyer's question about self-justification was always destined to be unanswerable on his own terms, how the priest and Levite serve as a damning mirror for religious professionals, and why the Samaritan's lavish, costly mercy points beyond mere ethics to the gospel itself. The episode also explores the Mary and Martha account that immediately follows, arguing it cannot be read in isolation. Closing with Matthew Henry, the hosts land the discussion squarely on gratitude for Christ, the supreme Good Neighbor. Key Takeaways The parable is fundamentally about self-justification, not mercy ministry. The lawyer's question — "Who is my neighbor?" — is a legal maneuver, and Jesus' answer exposes the impossibility of fulfilling the law through self-effort rather than merely defining the scope of neighborly obligation. Jesus reverses the expected identification of "the neighbor." The listener naturally assumes the beaten man is the neighbor to be loved, but the punchline identifies the Samaritan — the one who showed mercy — as the neighbor, redirecting the question from who must I love to what does love actually look like. The Samaritan's mercy is deliberately, impossibly lavish. His actions — binding wounds, providing transport, paying an open-ended debt for a stranger and likely an enemy — exceed anything a reasonable person would do, pointing to a mercy that transcends mere human virtue. The priest and Levite indict religious professionalism. Their failure is not incidental; it demonstrates that meticulous law observance and ceremonial religiosity can actually obstruct the very love the law commands, hollowing out its spirit while preserving its form. The parable functions under all three uses of the law. For the unregenerate, it terrifies and condemns. For the regenerate, it is a third-use call to Spirit-empowered, grateful obedience. As civil law, it commends a society of compassion over indifference. Christ is the typological Good Neighbor. The Samaritan's actions — pouring oil and wine, bearing the cost, promising to return and settle all debts — carry genuine Christological resonance without requiring a full allegorical reading of every detail. The immediately following Mary and Martha account is thematically inseparable. Luke's editorial placement of that narrative directly after the parable creates a deliberate counterpoint: the one thing necessary is not anxious service but sitting at the feet of Jesus. Key Concepts The Lawyer's Question Was Never Going to Work The lawyer who approaches Jesus in Luke 10 is not a neutral inquirer — he is, as Luke tells us, seeking to justify himself. Tony and Jesse explore what this means with precision: the desire to be justified is not inherently wrong, but the mechanism the lawyer employs — the law — is catastrophically insufficient for the task. When Jesus responds with the parable, he does not sidestep the legal framework; he weaponizes it. The Samaritan's mercy is so extravagant, so far beyond ordinary moral expectation, that it functions not as an achievable standard but as a devastating exposure of how far short every human attempt at law-keeping falls. The command "go and do likewise" is not an encouraging send-off — it is, for the self-justifying lawyer, a door slamming shut. The Samaritan's Mercy Is Intentionally Beyond Reach One of the most important contributions this episode makes is resisting the domestication of the Samaritan's actions into a feel-good story about helping those in need. Tony reframes the scenario in contemporary terms: finding a gravely injured stranger from a hostile ethnic group, providing emergency first aid, transporting them to care, and writing a blank check for all future medical expenses — with no personal obligation to do so. No reasonable person would do this, and that is exactly the point. The mercy described is not aspirationally difficult; it is humanly inconceivable at scale. This is what Christ-like love looks like, and it is precisely what the law demands. The gap between the demand and human capacity is the gospel's entry point. The Mary and Martha Account Cannot Be Separated from the Parable Tony raises a hermeneutical observation that deserves more attention than it typically receives: Luke chose to place the Mary and Martha account immediately after the Good Samaritan parable, and that editorial decision is not accidental. Martha — busy with hospitality and service — looks, on the surface, like the practical application of everything the Samaritan modeled. Yet she is gently rebuked, and Mary, who sits at Jesus' feet, is commended for choosing "the one thing necessary." This creates a stunning theological counterweight: the parable exposes the impossibility of self-justifying law-keeping, and the very next story shows that even well-intentioned merciful activity, when it crowds out receiving from Christ, misses the point. The one thing necessary is always Christ himself. Memorable Quotes If you think you're the good Samaritan, if you think you're the one that's gonna come and rescue people — you're much more likely to see this as a sort of law beat-down. Where those of us who are regenerated and in Christ, this is third-use law. This is us seeing what it means to be holy, and going and doing likewise, trying in our power, recognizing that we can't, and trusting the Lord to accept our feeble attempts. - Tony Arsenal This text is not really to be preached or applied as some kind of bare moral exhortation. It's not 'try harder to be like the Samaritan.' That's totally disconnected from the gospel. It should be preached in a manner that exposes the impossibility of self-justification... and then of course it does point us to Christ as the one whose perfect, costly, self-giving mercy alone satisfies the law's demand on our behalf. - Jesse Schwamb If this parable and our conversation about it does nothing except stirring you to gratitude for the fact that our supreme good neighbor threw us on his donkey and carried us to the public house, and bound up our wounds, and paid for our debt — if it does nothing but drive you to gratitude and thankfulness and wonder, then we've succeeded in our task and we've left you with the Gospel. - Tony Arsenal Full Transcript Jesse Schwamb: Welcome to episode 503 of the Reformed Brotherhood. I'm Jesse.  Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  Jesse Schwamb: Hey, brother. Well, at this point, there's one thing that we know for certain, and that is if you're gonna come at the law giver, the one who's composed and written the law, with a legal question to try to entrap the one who has given you the law, you better not miss. And it turns out, in Luke 10 where we've been hanging out, the lawyer who poses Jesus with the question of, "Who is my neighbor?" is a big swing and a miss. Yeah. And we're finally gonna get to all the characters that are part of this amazing parable in this conversation. But of course, there's something we gotta do first. Affirmations And Denials Jesse Schwamb: It, it's everybody's, what I'm led to believe everybody's favorite segment of this entire show. I mean, the crowds out there say, "Why even have a full podcast? Just do affirmations and denials for the entire time." And we, we hear you, because we're borrowing from that beautiful confessional format of the dead reformers to settle all the much not confessional [00:02:00] disputes. So in the great tradition of the Westminster Divines, who of course cannot just simply say, "We like grace," without also clarifying 17 things that grace is not- ... we're now again going to bring you our own binding, authoritative, and entirely unneeded but very official statement of affirmations and denials. It's affirming the things we love and denying things we don't. So Tony, as is our own custom, are you affirming with something or are you denying against something on this episode?  Tony Arsenal: Um, I'm denying something. Uh, it's a sort of a weird situation that has cropped up, uh, online. And I, I try not to use this segment too often to sort of wade into, um, I don't know, the, like, latest social controversy in the Reformed world. But every once in a while I come across something that I feel like you just need to sort of talk about. And, um, many of our listeners are probably already [00:03:00] aware of the situation that I'm gonna talk about, and it's very well-publicized and, and very public. Um, but I'm denying the sort of weirdness that has happened with the G3 Conference. Um, I'm not sure how familiar with G3 you are, Jesse, but for the, the listener who may not be, G3 is a conference, um, primarily run by Baptists, and is, in my understanding, is primarily attended by sort of Reformed-ish Baptists. And I don't, I don't say Reformed-ish to be pejorative necessarily. Um, but it, it's sort of like predominantly, um Non-confessional but not anti-confessional Calvinistic Baptists, sort of think more like covenant framework MacArthur-style Baptists maybe is, is a way to look at it. Um, and a few years ago, one of their main figures, I don't remember exactly what position he held, but it was a relatively high position in, in [00:04:00] the conference. Uh, his name was Josh Boyce. He, uh, w- was caught/confessed to maintaining, like, multiple anonymous or pseudonymous, uh, Twitter accounts and publishing several s- like pseudonym-based Substacks, um, that he used to basically attack the character of not only anyone online that seemed to cross him, but, like, people that he shared an office with. Like, anyone and everyone was targeted by him. And at the time it was a big hullabaloo. He, uh, he resigned. As far as I can tell, he's faded into obscurity and has not sought to come back, although that's always, you know, yet to be seen. But at the time there was very firm statements by the r- remaining sort of board members, leadership of G3, at how inappropriate this was, and how acting anonymously requi- you know, sort of evacuates accountability and, [00:05:00]and all these different things. And it's come out recently, um, just over the last week, that four of the members of the G3 board, um, who are all elders at the same church, had assembled a sort of anonymous dossier of accusations against, um, a- another pastor, uh, that he had been sort of serially plagiarizing sermons. Um, and when nothing really happened when they sent their anonymous dossier, they started distributing this to other, other, like, platforms and other church and m- parachurch ministries, kind of encouraging people to do their own investigation. Um, one such, uh, outlet was ... It's a, it's a, I don't know, sort of a news discernment blogger kind of a thing, um, has done some pretty decent reporting work I think in, in the recent past, although it has sort of a s- storied beginning, um, called Protestia They did just [00:06:00] that. They did an investigation, and in the course of their investigation, they identified who these anonymous, uh, the anonymous reporters were, and it was the same, the very same people who a few years ago, uh, pontificated, uh, at, at length about the importance of accountability and how anonymity has, uh, taken that away. Uh, people that accepted Josh Boyce's resi- resignation for acting anonymously have now done the same thing. They have since, uh, resigned from their church eldership, um, which is gonna be awkward because they haven't resigned from the board of G3, which, uh, the offices of G3 are in the same building as the church that they've now resigned at. Uh, and I guess where, where my denial comes in and the reason that I feel like it, it might be worthwhile for us just to Even reflect on it a little bit is there is an element in the Reformed world that seeks a platform and seeks an audience and seeks notoriety, and I, I was musing [00:07:00] today a little bit on my own Twitter that th- there was a time in my life where that was very much what I wanted. I wanted to be a, a very public, well-known theological voice, and, um, a- and I just have sort of like drifted away from that. And the, the reason I think it's worth mentioning on our show is that we do have an audience. We have a, a modest audience. It's not huge. It's not nothing. Um, but th- there is a real temptation to seek fame and notoriety that is absolutely destructive and really antithetical to, uh, to Christian principles of what it means to serve those around you, to serve with humility, to r- you know, redound any glory that might come to you for your actions to, to the fact that it is Christ who empowers all things and brings all good blessings. So I don't know that I have much more commentary on it. It's just a weird... It's a very weird situation, but it, it seems like it very much has come from a [00:08:00] place of feeling as though minor slights by people you associate with warrant sort of a, a nuclear option like this because, uh... and I don't wanna read too much into motives, but, but it seems like because your reputation and your notoriety is so great that any offense to it needs to be responded to in kind, and that's just not, that's just not the Christian way. So again, I don't know that I have any more commentary or thoughts on it. It just was a weird situation that I'm, I'm like, "Why do we gotta do this to each other, folks?" Like, why are we, why are we biting at each other all the time? Why are we doing these things except from a place of sinful pride? So I'm denying that. I'm denying sinful pride. I'm denying my own tendencies to seek glory in a spotlight. Um, I'm very thankful that God did not, uh, see fit to grant me that desire 'cause it probably would've been even more destructive for me than it has been for these guys. So I'm very happy to live in obscurity, [00:09:00] to serve the local church, to share our voices in this very modest, tiny platform that we have, and perhaps the Lord will see fit to change that one direction or the other, and I'll, I'll be happy to serve at His, uh, at His will. But I'm glad for now that, uh, the, the temptation of international fame has not been something that I even have the opportunity to lay hold of. Um, I'm very thankful for that, that, uh, grace from the Lord.  Jesse Schwamb: I had that light, sarcastic, some might say somewhat humorous opening and affirmations and denials, and you, you just brought the heaviness, which is okay. Sometimes that's, sometimes that's what happens.  Lament Devotional Spotlight Jesse Schwamb: And- Yeah ... I- fortunately, I have an affirmation, but it's, uh, of, like, a weird, heavy kind now that I think about it. So, um, I'm trying to, I'm trying to get everybody on the cusp of good books that I think are coming out. And so here's another one where it's not even gonna be released until September 30th, and so you have plenty of time to go out and find this thing. So P&R Publishing, many may be [00:10:00] familiar, does this whole series, topical series, which are called 31-Day Devotionals for Life, and there's a new one being released by Christine Chappell. It's called Lament: Crying Out in Faith. So I'm affirming with this piece because I've had the joy of been working through some of this stuff, and I think this is some of the best treatment I've ever read, been able to practice, been coached into for lamenting. We've talked before at length about how Christians, especially in the West, often because we just have great lives, we aren't familiar with lament. We don't practice it well. We hardly sing any songs of lament. We're unfamiliar with it. It's like a foreign land to us. And then sometimes when we're, we get convicted we should lament, we kind of interpret that as, "Well, yeah, I, I know I can blow up at God. I can get angry with him and, and that's okay." David does it too, and it's okay to express all your feelings with God. What I like about this work is it cultivates more of a prayer language. It gives voice to pain and grief so that there can be a real healing. It's not just a complaining. It's not just [00:11:00] throwing your voice out into the ether to, you know, wildly pontificate or self-aggrandize about how hurt or upset you are. It enables us to cry out to God in such a way that it promotes emotional authenticity, but at the same time maintains reverence. I think that is, uh, at least what I need. The beauty of this book is somebody you know or yourself need to lament something. Actually, I think we all have something to lament, even as it's getting older or things changing in our lives. So I highly, highly, highly affirm with this book. It's Lament: Crying Out in Faith. P&R does a lot of great publishing in this way. It's just the year of the devotionals, Tony. I don't know why. Yeah. I mean, I even hate to use devotional. It's the year of good resources for daily praise and worship- Yeah ... and lament should be part of our praise and worship. Yeah. So, but doing it in the right way is something I'm learning. I had mixed understanding of it. So this will clarify, encourage, edify in all the ways that I think we need.  Tony Arsenal: That sounds great. I, I do agree with you. I think, um- [00:12:00] Although I think it may be a little bit less so in, in the sort of confessional Reformed tradition just because the Psalms in general play such a prominent role in Reformed worship. Um, I do agree with you that broadly, like, we, we in the Western evangelical w- world don't, we don't know how to do laments. Um, I'm not one of those people that would say im- imprecatory prayers are inappropriate. I know there are some even within the Reformed world that would say im- imprecatory prayers are not appropriate for God's people in, in the new covenant. Um, I don't know that I agree with that, but, but that's another example of, like, that's in the prayer and hymnbook of our people- Right ... and we don't really know how to do it. Yes. So, and, and imprecation and lament are very closely related to each other. They're, they're very similar, um, ways of thinking and they're, they're both kind of modes of prayer that, uh, we don't, we don't really engage in. And so when we do have- when the occasion arises, we're, like, out of practice. So that's a great, uh, a great [00:13:00]affirmation and yeah, a little, a little weirdly heavy. Maybe this is gonna be a, a weirdly heavy episode. Who knows?  Jesse Schwamb: Yeah, it very well could be.  Good Samaritan Deep Dive Jesse Schwamb: I mean, listen, it was no doubt heavy for the lawyer who stood up- True who was  Tony Arsenal: like- Nicely done ...  Jesse Schwamb: I'd like to justify myself, so Jesus, let me ask you, we took our question, "Who is my neighbor?" I do all these things. I'm down with the law. Yeah. I know all this stuff. And I think we had some really great conversation last time. I'm biased, but I think we had some really fantastic unpacking of the first part of this, and if you haven't heard that yet, you should go back and listen to episode 502. But in this episode, we're really getting into all of these wonderful and somewhat colorful characters. So I'm gonna pick us back up in Luke chapter 10, starting in verse 25. So I'm going back a little bit just to set that proper context for this amazing parable that Jesus tells us. So he says, "And behold, a scholar of the law stood up and was putting him," that is Jesus, "to the test, saying, 'Teacher, what shall I do to inherit eternal life?' And he said to him, 'What is written in the law? How do you [00:14:00] read it?' And he answered and said, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself.' And he said to him, 'You have answered correctly. Do this and you will live.' But wishing to justify himself, he said to Jesus, 'And who is my neighbor?' And Jesus replied and said, 'A man was going down from Jerusalem to Jericho and fell among robbers, and they stripped him and beat him and went away, leaving him half dead. And a priest happened to be going down on that road, and when he saw him, he passed by on the other side. Likewise, a Levite also, when he came to the place and saw him, passed by on the other side. But a Samaritan, who was on a journey, came upon him, and when he saw him, he felt compassion.'" And he came to him and bandaged up his wounds, pouring oil and wine on them, and he put them on his own animal and brought him to an inn and took care of him. And on the [00:15:00] next day, he took out two denarii and gave them to the innkeeper and said, "Take care of him, and whatever more you spend, when I return, I will repay you." Which of these three do you think proved to be a neighbor to the man who fell into the robbers' hands? And he said, "The one who showed mercy toward him." Then Jesus said to him, "Go and do the same."  Tony Arsenal: Yeah. Yeah, this is one of those parables we, we mentioned, uh, I guess we've invented a new classification of parables called the Big Daddy parables. That's right. Um, uh, this is one of those parables that is so ubiquitous and well-known, uh, that word there, choice there was a little hat tip to my Lutheran friends. Um, so ubiquitous and well-known that I think we actually can, can rush into a common understanding and not, not be right at all about it. And I think the, the way this, uh, uh, the way I've seen this commonly done in, in circles I've run in in the past is this [00:16:00] becomes a parable about mercy ministry. Um, and, and the primary point is about how we serve our neighbors. And I think there certainly is, um, there certainly is an element of that that we can glean from this, that Christ is making a commentary on the fact that, um, the, the, the right way to not only serve your neighbor but to even identify your neighbor, uh, and it's funny because I think this is, this is where I think people go wrong. The, the Samar- or the, um, the, the lawyer is asking, "Who is my neighbor?" Right. And I think we commonly read this, and we read it to say, well, the Samaritan, uh, or the, the guy who got beat up is the neighbor. Right. And so we have to serve our neighbor like the Samaritan did. But the, the, the punchline, whatever, of the story is that the Samaritan is the g- is the neighbor, right? We, we call this the Parable of the Good Samaritan, but we might wanna call it the [00:17:00] Parable of the Good Neighbor. And so it says more about what it means to be a good neighbor than it does to, um, to say about who, who our neighbor necessarily is, right? The, the s- uh, the lawyer was asking, "Who's my neighbor?" And the answer was the one who shows mercy. And there's kind of a weird, there's kind of a weird paradox there, and this is something Jesus commonly does, where, like, He doesn't really answer the question. Um, the, the lawyer is like, "Well, who is it that I have to love," right? "The, I have to love my neighbor as myself, and who is it that I have to love?" And Jesus' answer basically is like, "Well, the good neighbor is the one who showed mercy." Well, that doesn't answer- Right ... His question. So I think we have to be careful when we, uh, we work through this not to just sort of default and jump to what might be called, like, the lowest common denominator interpretation, right? These are things that, yes, um, there is something to say about, uh, mercy ministry and how important it is to serve the, [00:18:00] serve those around us who are in need, right? That's, that's the command that comes out of this or the outcome that comes out of this is Christ is commanding this, um, this lawyer to go and be merciful to others. Um- But if we, if we move too quickly to that, we miss a lot of what this has to say about the nature of justification- Right ... the nature of Christ as, as the capital T good neighbor, right? The, the good neighbor who, who takes care of our sin and pays the debt for us to be restored, right? I don't, like I said last week, I don't think that that is too on the nose. Um, I think we miss the fact that the question, uh, the question is coming from a place, and we talked about this a little bit last week, but and maybe we'll get into it a little more. The question is coming from a place, um, whether you view this negatively, like I think most do, and there's warrant for that, or whether you view it a, a little bit more neutrally or maybe even positively, which is where I land, the desire to justify or to be [00:19:00] justified is not a bad desire. And the, the text doesn't seem to offer a lot of commentary on the fact that the, the, um, lawyer is desiring to justify himself, other than the implied commentary o- of what the parable says about salvation in that someone else needs to save you, so you can't do it yourself in the first place. So I'm excited to get through this. Um, I, I think we're probably gonna be here, we're gonna camp out here for at least another week after this, 'cause there's just so much to this parable. Who knows? Maybe we'll fly through it and it'll be a quick conversation, but I, I don't... That's not really our jam. Um- That's not really what we do But yeah, it, it's, it's a big daddy parable. There's a lot here to unpack.  Jesse Schwamb: Yeah. You're right about that. Interestingly, as always, Jesus flips the law, but here the law flipping, like, ends up smacking you in the face because it does start with this inquiry about just identify for me who my neighbors are. If you give me these discrete instructions like the law has given me to do all these things, which by the way, I mean, even that when we have this lawyer saying, [00:20:00] "I've done all these things. I've identified just for instance that the law includes loving the Lord God with everything, every part of who I am." He says like, "Yeah, I've done all these things." This is, I've already accomplished that. So now let me get, become self-justified in confirming I've done all these things. If you just tell me who the neighbors are, I'll be able to say to you, "Yep, I've already done that." Instead, what happens is Christ says, "Here's what neighborly love looks like. And what it's gonna look like is so dramatic and so shocking that you ought to take pity and have concern and show compassion for those not just who are unlike you, but are, like, abhorrent, those who you would even never identify with in the parable of the story I'm about to tell you." So I think there's all of that, like you said, to move away from just kind of categorizing this as a nice homily about how we ought to behave. However, there might be, like, some kind of moralistic theme in this that directs us toward actions of love and generosity, which by the way, could just be common grace. Those exist outside of strict belief and adherence to the gospel, and certainly can be far afield from actually loving Christ. [00:21:00] The other thing that I think sometimes happens with this, and I'm gonna be unpopular on this one, I'm afraid, but is that I think there is often a lot of allegorical excess. And certainly there are people more intelligent than I who really embrace that. So I'm looking at you, Patristic Fathers. Like, you know, if you wanna read some interesting stuff, everybody can go look up Origen or Augustine on this. Yeah. And they allegorize this parable in New England what we would call wicked fine detail. I mean, down, down to everything. So the oil and the- Yeah ... wine, the soil, each of the persons here representing something that in itself, like, everything. And I think that that is okay. What I struggle with on that is, and this is where I'm unpopular, I think, is that- There are a lot of other exegetes, I don't think I'm alone, that would look at this and say, "Yes, there is something about this that draws us into, like, just general typological resonance. I'm not gonna reject that." There are these, like, broader canonical themes of, like, helpless [00:22:00] humanity, like you said, and undeserved mercy. Those all legitimately, I think, echo the gospel truths. But I'm kind of resisting, or I'm prone to resist, treating every narrative detail in this as some kind of, like, independent cipher. Yeah. And so I think I want to come a little bit in criticizing, like, the allegorical method here, that instead what happens when we do that is we're, we're... I think we're obscuring a little bit Christ's actual didactic purpose, which is fundamentally ethical and legal, 'cause that's the question he's answering. He's trying to answer this question, "Who's my neighbor?" And he's gonna do it- Right ... with this definition-shattering example. And so I think, like, the most responsible hermeneutic here affirms that, like we said before, a parable should have a single main point, and it's determined in this context by that punchline, like you said. Um, at the same time, I think we can legitimately, like, permit some restrained theological reflection on, like, that broader resonance with the gospel. I'm not denying that. But without multiplying, like, allegorical [00:23:00] correspondences like the text itself doesn't even make. Even, even coming down to, like, who we see as Christ in the story, while that can be useful and helpful, it's not the same identification that we've seen in other parables. Yeah. So that's what makes this, like you're right, Tony, like, really unique and very interesting because we can draw lots and lots of parallels, and perhaps we should. But at the same time, it's always good to remember what is it that Jesus is on about here? What is it that the hearers were really being prone to understand and mull over and meditate on? And that's, like, this first principle of neighborly love, like you already called out.  Tony Arsenal: Yeah. Yeah, and I, I agree with you, too, is I, I think, um- We can sort of fall into a trap or a pit of assuming that all of the parables are meant to explain the same thing. Sure. And I think, like, within Matthew maybe that's a little bit more, uh, accurate because m- I think all, if not [00:24:00] most of, of the Matthean parables, you know, the Kingdom of God is like, the Kingdom of God is like. So th- like, that repeated f- refrain of, like, the Kingdom of God is... In, in Matthew, Christ is using parables to teach about the mysterious hidden reality of the kingdom in a way that people can understand. Um, this is different, right? This is not a Kingdom of God is like. There is no, um, clear this is like that, uh, introduction to this parable. Right. I, I've actually even read some commentaries that would question the assignment of the title parable to this, because they want to restrict what a parable is to those sort of kingdom, like, explicit simile- Good point ... things. Yeah. So- Right ... but I, I do think, um, w- we, we have to be careful not to run down that road, because this parable is not really... Again, like, it's not explaining what the Kingdom of God is like. This is trying to, um, not trying to, Christ is [00:25:00]articulating a reality that is baked into the law, um, and he's flipping the question on its head, and this is what I think is so, um, so wrong about the allegorical approach, right? Is that the allegorical approach seeks to find symbolism in every discrete character or element of the, of the parable, or of the, the allegory if you wanna, we wanna distinguish it. This really is, is trying to just get at that one point. And what- Mm-hmm ... I think is so, what must have been really just infuriating for this lawyer, um, regardless of what happened after this, right? We don't, we don't get commentary like we do with the rich, young ruler, and the stories are in many ways are very much the same. Like, it's the same basic setup. But we don't get commentary that, like, he went away sad, like we do with the rich, young ruler. We don't know what happened with this guy. We don't know what his reaction... But I, I'm sitting there putting myself in his place, and I'm, I'm thinking through this, and this is one of those things that it's actually hard even to mentally get yourself there. The, [00:26:00] the, each character that is introduced here, um, is a candidate for the neighbor. Right. But the most obvious candidate based on, um, the way we commonly interpret this, is that the dude who gets beat up and left stripped naked is, is the neighbor that we're supposed to love Right? So the lawyer, as he's hearing this parable, as it's being told, and the, the people who are there listening, right, the, the other people that are around, there's this character introduced, "Who is my neighbor? Well, a man was going down to Jerusalem. He fell among roggers, Roger, robbers, who stripped him and beat him and departed, leaving him half dead." Like, the obvious answer is that Christ is introducing this poor, destitute, beat-up, naked dude, uh, as the neighbor that needs to be loved. And so he goes through the whole parable, and you're like, oh, well, like, the, you know, the, the priest and the Levite, they didn't love this guy. Uh, the Samaritan, you know, I think an audience of Jews probably would've been thinking like, "Well, the Samaritan can't be..." You know, the Samaritan [00:27:00] is just a dude. Like, none of these people are loving the, the, the beat-up dude like a neighbor should. Right. And then all of a sudden, Christ flips the script, and the neighbor is not the dude who's laying there naked, half dead, who's been rescued and, and, you know, restored and is being healed. It's actually the Samaritan. And so there's this... We have to... Part of the reason, I think, I mean, I, I, I guess I don't know for sure, but part of the reason I think s- that parables have this, like, reversal of expectation baked into many of them is that it is there to challenge our assumptions, and th- that sort of whiplash effect when you get to the end of it, you're like, "Whoa, that was like he was talking about totally, something totally different than what it seemed like he was talking about." I think that's actually a teaching tool here as well. Right. That the, the whole time you're thinking like, "Oh, this dude is the neighbor, and I've gotta figure out how to love him best," and that's what plays into these mercy ministry interpretations, is thinking that the, the point of the parable is to show us how to take [00:28:00] care of the, the people who need help, when really the point of the parable is the good neighbor. And, uh, we might butt heads a little bit on this, 'cause I think I take probably more of a Christological, uh, topological, typological interpretation than you do. I, I think that the point of the parable is that you can't justify yourself, and the only one who can justify you is the one who's kept the law perfectly. And what does it mean to keep the law perfectly? Well, love the Lord your God, but also love your neighbor as yourself. Well, who's the only person in the story who's loved the neighbor as himself? The one who s- rescues and heals and pays for this poor man who's been, you know, waylaid by robbers. He's the good neighbor who fulfills the law. He's the one who's justified himself. Now, yes, "Go do likewise," there's some echoes there of, of the go and sin no more language that we see in other places, too. So I, I think this parable is more, is more about- A, and this is where it shares some affinity with the rich young ruler, [00:29:00] right? The rich young ruler is told to go and to, to sell everything he has and donate it to the poor and to come and follow Christ. And he says, you know, he, he can't do that. He walks away sad. In this instance, it's the same kind of situation. It's an, a question about how do I fulfill the law? What do I need to do to be saved, to inherit eternal life, to obtain eternal life, whatever the phrasing is. And the answer is, "Obey the law perfectly." And the guy goes, "Well, hey, I did that." And he said, "Well, let me show you how much you didn't do that." And the reality is the only one who did that is Christ, the good teacher, right? I mean, there, there's so many parallels between these two accounts. It, it's almost the same, it's almost the same story. This one just in sort of parable answer form versus a more direct form, which we see with the rich young ruler. Jesse Schwamb: Yeah, what I find really fascinating about these is that whereas, like you said, the, some of the other parables, they come under the volitional teaching of Christ. That is, He is presenting forward the topic at hand. So usually it's in the context of conversation, but He essentially makes [00:30:00] the segue. He presents and opens up this new kind of vista to explore. In this case, or in both those cases you talked about, the confrontation really comes from the outside. Of course, God, through Christ, predestined all of these things to pass, so I'm not saying that Christ was caught off guard, of course, by this line of questioning. And presumably He understands that when the lawyer asks this question, He knows that it's from a position of self-justification. So I don't disagree that that might be there, some of that at play, and that really the ultimate end of this would bring, to bring one's self to the realization that you can't do this. At the same time, though, I think almost, especially in this one, I think, uh, it's not that Jesus withholds that, but I read that do, go and do likewise is this is what you said you wanted. You asked me for an answer, and I gave you the answer. You asked for the law- Yeah ... I will give you the law. So I actually don't know how this ended. It doesn't strike me that it ended well, and I think, I don't know if there was some kind of massive realization there, but it's almost as if there is some [00:31:00] obscuring of this. This is like typical parable, parable language where I think if you're there and you're listening, and you're trying to just track with the question and track how that compounds and corresponds with the law, that you would leave more destitute, more confused, and perhaps more angry than before, and certainly not in a position of understanding, "Well, th- this one before me is the Christ." But that's exactly what parables do. So again, I, I think to me- Right ... I see this more as certainly, again, there are these wonderful themes These kind of overtures of the gospel within, but they are dark and very obscured because the man asks a question about the law, and Jesus comes with a message about the law. And like you said, that law is- Yeah ... like, there's almost no grace in his tone as I read it because, not that he is not graceful or full of grace and gracious, but this guy asks for justification under the law. And so it ends with saying, it ends with this really phenomenal phrase, of course, of the lawyer realizing he's got himself [00:32:00] caught in having to respond truthfully in answering the question of who is the neighbor, but of course doesn't identify the neighbor except to say, "Oh, the one who has compassion," as if like he himself couldn't bring himself- Right to say these words. And then for Jesus to say, "Yeah, go do it," is, is kind of like the ultimate nail in the coffin.  Tony Arsenal: Yeah, and to tell a first century Jew to go and do, to be- Yes ... like a Samaritan is- Yes ... you know, e- even, even though that's not, like, highlighted in the text, you're right. Like, the, the lawyer probably couldn't bring himself to say the Samaritan was, right? And I, I think, um, you know, whether you take, uh, and maybe I'm novel on this. I guess I haven't really read, read a lot of people that take a, a more optimistic approach of this. But whether you take a more optimistic outcome approach or a more pessimistic or neutral, whatever, the, the actual outcome is the same, right? The, the lawyer is asking about self-justification under the law, like you said. Right. And Christ gives him [00:33:00] that. He tells him exactly what that means and what that looks like. And I think the, the impossibility of being the good neighbor as is described in the parable is exactly the sort of beat down of the law that, that, you know, we've talked about in the past is it's not as though, um, the, the, the actions of the Samaritan are not, uh, outwardly impossible, right? We- Right ... it's not unreasonable to think that someone could rescue someone from the side of the road and bring them to ... And like, the scenario itself is not that crazy. But the, the overall complex of the scenario, right? The fact that this man, um, was going down from Jerusalem to Jericho, right? The, the ... All of this points to sort of like an impossible circumstance, an impossible situation. And, and the idea that even [00:34:00] within that impossible situation you're still expected to take care of the person who is your enemy, right? The Samaritan seeing a Jewish man beaten by the side of the road- That's right ... and although the parable doesn't specifically call out that he's Jewish, if he's going from Jerusalem to Jericho, there's an implication that he may actually also have been a priest. Um, we, we don't need to get into all the details on that, but there's, there's some good, uh, some good research out there that would point to the fact that the road from Jerusalem to Jericho is, uh, was actually a very common pathway traveled by either priests or Levites. And further evidence is that a priest and a Levite are also on this same road. And so the idea that the Samaritan would, um, would- Sacrifice of himself to take care of someone who very likely considers him to be an enemy, and sacrifices in a pretty significant way. Um, I, I'll, I'll pause and now as you're [00:35:00]talking I'll do all the, the background scrambling to make it look like I know exactly how much- a denari is supposed to, to be, and I know we've talked about it before, it's just not there.  Lavish Impossible Mercy Tony Arsenal: But, but it's not a- Yeah ... it's not a trivial amount of money. That's right. We're not talking about checking this guy into, like, a Motel 6 and, and dropping a couple hundred dollars. We're, we're talking about a substantial amount of money and, and we're talking about a commitment to pay whatever is required. Okay. An unknown amount of money for this man who has been left for dead. We're not talking about a minor injury. The, the robbers beat him up, they took his clothes, and they expected him to die in the desert. He needed to be carried on a donkey. He needed to have immediate first aid attention. We're talking about a, a relatively long-term recovery. So the scenario would be more like, we think of it like, "Oh yeah, I dropped him off at the local hotel for him to sleep it off." The scenario would be more like, "I found a guy on the side of the road. I didn't know who he was. He's, he's of a group of people that would consider me to be their enemy, and he's been shot 100 times, and I'm gonna patch up his [00:36:00] wounds. I'm gonna take him to the hospital. I'm gonna not only pay and say, 'Here, I, I've already used some supplies. Let me pay for that,' but I'm gonna pay for all of his medical bills until he's healed." Like, that's the scenario we're talking about. So it's not, it's not just, like, a good deed that has been done that is maybe, like, a really, really good deed, like it's a really nice thing to do. It's a, it's an outlandishly almost impossible to conceive of doing good deed. N- I don't know anyone, um, who would... And, and I know a lot of really great people. This is not a slam. I don't know anyone who would find a stranger on the road and who is, who's gravely injured and commit to pay for all of their medical care until they're healed. I just don't know anybody who would do that. Right. Um, some might say there's actually some wisdom in that, and, uh, we've talked about how sometimes the parables present a situation where maybe, like, this isn't actually the best practical knowledge. It's there to prove a point. Right. But I don't know anybody who, I don't know anybody who would do that, who, who would even think about doing that. Um, so the, the scenario here is one [00:37:00] of impossible lavish goodness being extended to those who you have no reason to be good to, and probably have reason to not be good to. That's what we're talking about. And so the, when the, the lawyer is told to go and do likewise, he's being told to do something that is impossible to fulfill, or even to conceive of fulfilling. And so there is this element of, like, "You think you can obey the law? Well, let me tell you how much you can't  Jesse Schwamb: obey  Tony Arsenal: the law."  Jesse Schwamb: Right. By the way, this episode is brought to you by State Farm. Like a good Samaritan, State Farm is there. Every time we've been saying good neighbor, I've been just been trying to avoid thinking about- Yeah Jake from State Farm. That's what I've been doing most of this time.  Tony Arsenal: Jake from State Farm?  Jesse Schwamb: Um, I totally agree, of course.  Priest Levite And The Law Jesse Schwamb: Like, what strikes me here is that it's, like you said, there is all this emphasis on what it means to show neighborly love, but the setup is also in those who basically should be showing it but aren't, and that's where we get, can get into this lovely... It's, [00:38:00] it's okay to kinda think through some of these characters. You know, for this priest and the Levite here, and what we know about them is that they, at first it sounds like there, there's almost this sense in the language like the priest falls ab- upon this, this, you know, bloodied man by chance, and that kinda heightens the drama, I think. The priest's confrontation is a little bit unplanned, but it's immediate and unavoidable, and he chooses to cross on the other side of the road, which is of course a deliberate act of avoidance. It's not mere obliviousness. And then the Levi almost goes further, or he came to the place, he saw him closer inspection, you know, greater culpability, and yet he still passes by. I really do wish I could hear this, like, in real time, like be among, because I have to- Yeah ... wonder that there'd be this kind of sense of building in the story. And the people might be kind of getting the sense that the characters that they know and love or should love as the heroes are not gonna be performing that way. And so I think even they're curious. They might be hoping against hope that it's gonna turn out well, but knowing the question and maybe something about Jesus, [00:39:00] they might anticipate that he's gonna go in a different direction. And so again, I think we have to stick with the text here. Like, Jesus doesn't explicitly state the motives of these gentlemen, but it's truthful. What's true- Right ... is that, like, these boys should have known better. You know, a lot of people have speculated that it was for ritual purity concerns or the, another ambush or social distance or just callousness. And I think that ambiguity might be deliberate because, again, what cuts against the lawyer here is whatever the specific excuse, the point is that these, like this kind of professional religiosity and even, like, meticulous law observance are of course not identical with, and probably can even distract or obstruct the love of neighbor that the law itself commands, which is wild, right? Because we talked about how, again, this just shows the law doesn't empower you to do the thing, and in fact, here- Right ... you could essentially abuse the law so that you suck the spirit right out of it and therefore do not do the very thing that it was intended to accomplish. So even this by itself, you just stop the parable here, it's kind of condemning because it's really this [00:40:00] potent warning against some kind of merely external ceremonial, professionalized religiosity that fails to produce, I guess, what Matthew calls, like, the weightier matters of law, like justice and mercy and faithfulness. And, you know, we should understand this because I think those that are from tradition have a certain affinity for the third use of the law as a guide for the grateful Christian living, and that's, you know, kind of what we're talking about here. But it insists that true law keeping is never merely ritual or notional, but it must issue in love, like costly love. Love outside of being inconvenienced is not genuine. I, I guess we'll get there. But, you know, I don't wanna harp on the characters as some are prone to do, but that is, I think, why the characters are here. It's both to set up and show, like, you're about to see that you really do not wanna identify by your own persuasion, by your own presuppositions with the one who's gonna be the hero, that is the, the one that shows neighborly love. At the same time, I'm gonna show you by way of condemnation that those who should exercise the greater love, [00:41:00] that do know better, that should know better, that should emblem- be emblematic of the spirit of the law, have done the exact same thing. Which I can only, uh, hope but believe is what this lawyer heard as well was that he was hearing that he was being stuck into this place before he was even given the question, well, who was the neighbor here? Tony Arsenal: Yeah. Yeah, and I, I think, um- There is a real sense in some of the parables that are sort of spoken against people. Um, this one doesn't specifically use that language, but it, it is a targeted, kind of a targeted response. There is a sense that throughout the course of the parable being told, they start to recognize midway through that they're like- Right you are the man. Like, this is one- Right, right ... of those Nathan and David kind of parables where, like, at some point the realization must have dawned on this guy that, like, "I've gotta be somebody in this parable." And I think that's where, where the, the challenging part is, is it's not clear, um, [00:42:00] it's not really clear even at the end of the parable who Christ is intending this guy to be, right? Right. Is he the lawyer or is he the, uh, is he the, the dead man on the side of the road, right? Is he... Or the dying man. Is, is he the l- the priest and Levite who pass by? Is he supposed to be the Samaritan, which would just be wildly offensive. Um, he's not necessarily, like, supposed to be anyone except for the fact that now at th- the punchline of the, the encounter here, Christ says, "Go and be like the Samaritan." And it's kind of like y- you know, if you were really following God's law, you would be the Samaritan in this one- Yeah, that's right ... but you're not. That's right. You're not and you can't be. Um, and so go, go ahead and do likewise.  Christ As True Neighbor Tony Arsenal: Um, I, I do think, too, there is some elements here where, um, I- Again, I, I think I take a little bit more of a typological, Christological-centered approach on this, but I, I don't think they're incompatible. But I do think there's an element here where Christ is also [00:43:00] unveiling, uh, sort of what he would do, like what, what his own plan of salvation is as the good, as the capital G, capital N good neighbor. Um, he is the one who does pour oil and wine on our wounds, right? A- and I don't wanna ... I don't think we need to fly off the allegorical deep end of reading oil and wine to be a reference to the Holy Spirit and t- Right but sometimes those things are evocative, indirect things that should, we should call our mind to those things. Like, I think, um, you know, when Melchizedek comes to bless Abraham and he, he presents him with bread and wine, right? I, I think, like, it's okay for us to go, "Wow, the Holy Spirit really made a point there that's subtle." And I think those little things within this parable drive me to look at this a little bit more along the lines of not only is there this sort of, like, law beat down, you [00:44:00] know, John Bunyan or not, um, Bunyan style, like the, "Moses just beat the crap out of me," kind of a- Right ... kind of a thing from Pilgrim's Progress. There's that, and I think it's really there. But it's also, uh, it's also sort of like this, uh, you know, "Blessed is the one who has ears to hear" side of it of, like, for those who are regenerated and can see the parable, can see the figures in the parable, it is now this beautiful picture of what it is that Christ does for those who cannot do it for themselves, right? And it's almost like the parable becomes a litmus test. If you look at the parable, and as you're reading through it, you sit there and you go, "Yeah, man, I'm like that guy who got beat up and left for dead. That, that really describes me," um, you're gonna get to the end of this and you're gonna be sort of, like, sitting in awe of, like, "Man, I have such a great savior who threw me on his donkey and, and promised to take care of all of my, all of my wounds, and promised to pay whatever it, whatever it cost." Um, y- you know, and all of these elements of, [00:45:00] like, oil and wine and, and all of these things be- kind of become alive to you in a way that someone who sees themselves as the, the good Samaritan, who thinks they're the one who's gonna come and rescue people, or I think increasingly in our day, and it's, it's weird to even say this, I think there are people who would look at this and resonate with the priest and lawyer and actually say, like, "Yeah, they shoulda, they shoulda crossed to the other side of the room." Mm-hmm. I've heard defenses of that in trying to argue that- The priest and the Levite, if they had, if this person was dead, they had touched the dead body, then, you know, they would've been ceremonially unclean. Uh, all of that is, I think, worth speculating about. But the reality is, um, who you see yourself in the parable actually says a lot, I think, about how you see Christ in light of either our ability to fulfill the law or our inability to fulfill the law, and therefore have our need for Christ. If you think you're the good Samaritan, if you think you're the one that's gonna come and [00:46:00] rescue people, that you're gonna be, you're gonna be the good neighbor, you're much more likely to see, uh, to, to be needing this as a sort of a law beat-down. Where those of us who, maybe this is the way you wanna parse it out, right? There's those of us who are, uh, regenerated and in Christ, and this is third-use law, right? This is, this is us- Right ... seeing what it means to be holy, and going and doing likewise, trying in our power, in our, our best to go and do likewise, empowered by the Holy Spirit, recognizing that we can't, and trusting the Lord to accept our feeble attempts- Right and be pleased by them. Right. Um, or maybe if you're not regenerated, this is f- this is first use, right? Right. And, and, and this is actually there to terrify you and to show you your condemnation and to serve as your condemnation. And, and there's even, and I didn't really intend to go all the way with this, but there's, there is also an element in here, and this is where, like, the mercy ministry interpretation comes in, where this is civil, this is civil law, where this is the, the, the, um, you know, the civil use of the law [00:47:00] to restrain evil, to show society what it is to be good, to, to restrain sin. Right. Yes, we want to be, uh, we, I would rather live in a society where people stop and help someone who's stranded or injured on the side of the road than, than a society where people pass by. Um, so I, I think all of those elements are in play here, and we do have to be careful not to take the full-on, like, never go full allegory approach to this, 'cause y- you can really... That's just a good general wisdom for all of, all of the Bible, but especially the parables and other figurative stuff. You can really just go totally far afield of what actually the point of the parable is- Right ... if you're not grounding it in the purpose that Christ is teaching it for, and, and the stated outcome of the parable, right? No one in the Bible makes c- I don't know that anyone in the Bible makes specific commentary on this within scripture, but the, the idea that, like, there's all these hidden meanings, well, if those are the hidden meanings, then why doesn't Christ talk about it? Why doesn't he come back- Right ... and [00:48:00] interpret those symbols later on like he does, like the Parable of the Sower or the Parable of the Seeds or Soils. Um, that one is much more directly allegorical in that the different seeds, the different soils represent specific people with specific s- scenarios. Christ comes and, and does that allegorical interpretation later on in the passage. There's nothing like that here. So I think we have to be really careful not to slip down that road. Jesse Schwamb: I think that it could be all those things. I, I totally agree with you on that. I think it could be all the use cases of the law. I think what makes this so wonderfully complex and a little bit tricky is that when I read this, I actually don't necessarily find myself gravitating toward putting myself in one place or the other. It almost depends on where I am or what's going on in my life. So for example, I think any time that any one of us, and we've all done this as Christians, have quenched the spirit, especially with respect to helping, serving, or loving others as my, our neighbor, then we're firmly in this parable in the place [00:49:00] of the priest and the Levite. Sometimes I think we are the one on the side of the road. We look to the church, to our brothers and sisters to help us, and what do they help us with? Like you were saying, Tony, they help us with that blood and oil. They help us with this, the power of the Holy Spirit, which is given to each one to help and to serve, to identify, to comfort with the comfort we ourselves have been received. And then I do think, and this might be unpopular, that, that sometimes by the grace of God, He empowers us to be the Samaritan, but only through His empowerment. Not, of course, because we're trying to just self-justify or because we're overtly generous in our own merit, but in fact, this is the way we ought to live, and that we ought to commend that kind of behavior to, again, acknowledge it as God-given and to promulgate it, especially among the body of believers. So I do think all three forms of the law are present there, but I do think I tend to, for whatever reason, right or wrong, I tend to tilt a little bit toward that third use here, just to see this as it's not wrong to, of course, to, I think, uh, lay over all of this, all these delightful variables and [00:50:00] details. Again, this idea of blood and oil, n- normative things, normal things, standard things that are being used to address- Yeah ... wounds. They're, they're... Of course, that would've been the practical way which you would've provided some kind of medicinal care to somebody in both that extreme circumstance, but also generally, because nobody's, like, keeping gauze or popping Advil to help this, this poor guy. And so it is- Right ... like this beautiful complexion of, I think, everything that we just talked about, that there is the law present, and depending on where you are, both in terms of your ingrafting into eternity, into the Kingdom of God, and then where you are in life, you- we should read ourselves probably, or l- let me say it this way, not so it's like eisegesis, but, like, that we should see ourselves often at different pli- times maybe playing or being tempted to play the parts of these different characters. And in that we find, I think, ultimately, of course, as you're saying, that Christ is over all, and that He is the one that, of course, perfectly emphasizes all of what it means to be the Savior, the [00:51:00] true loving neighbor who cares and binds and heals completely full stop. And yet there is something instructive here, I think, as well about going and bringing that compassion. I was just thinking, like, as we were talking, that there's such a difference, isn't there, like, in our world between these days, like, pity and compassion? Like, pity often is like, "Yeah, I feel sorry for you," but it strikes me as kind of like the James, is it James 1 or James 2, where it's kind of like, "Oh, you're... I, I'm so sorry that, like, you're, you're hungry and cold. You know what? Go, be warm, and be well-fed." You know, that's like pity. Like, "Yeah, I just- Yeah ... I feel a little bad. I identified with your emotions." Sending  Tony Arsenal: good vibes.  Jesse Schwamb: Yeah. I've got- Yeah. Yeah. That's right, right? Sending good thoughts and good vibes your way. I wanna say, like, keep those to yourself 'cause they're probably not all that- Yeah ... good. Um- I  Tony Arsenal: don't want your vibes.  Jesse Schwamb: I don't want your vibes. Get your vibes out of here. What I need is that power of God himself, uh, to bring compassion, and compassion is always wrapped in action. It identifies- Right ... and then goes. It, it's, it [00:52:00] is not self-promoting, it's self-sacrificing. And so that rule of law, which is like the good rule of law, the good teaching, the kind that brings life because it's the Decalogue wrapped in skin perfectly performed by the power of the Holy Spirit through the one who is perfect again in his passive obedience and active obedience. Yes, yes, we need, we need all of that. It's modeled here, I think, to a certain extent, but I think the go and do likewise is actually for all of us, but it's not the kind like we would say, "Well, like, good luck." It's more the- Yeah ... you know the one from whose side the blood flowed. You know the one who is pressed in the garden as if olives under the press leaking oil. You know who that one was, and that one is His spirit resides in you. So now go and do these acts- Yeah ... of mercy. Again, not s- for some kind of meritorious reward, but because you were made for good works, which were set apart for you to do, and part of those good works are [00:53:00] just always being a good neighbor. Tony Arsenal: Yeah. Yeah, and, and maybe to, to close out, I, I, I think maybe we actually did it. I don't know that we're gonna have to do another episode on this. I guess we'll see after we do- Who would've guessed? ... our postmortem here.  Mary Martha And Final Charge Tony Arsenal: But I, I think part, part of, um, part of what we need to at least acknowledge is that what, what follows this parable, right? This, this goes from a parable of a lawyer seeking to justify himself to now the account of Mary and Martha, and the fact that, uh, that, um, M- Martha, you know, is busy with much work, and Mary is sitting and listening to, to Jesus and is said to have chosen the better part. And I think, like- Mm ... this is something that I think because of the way, like, Bibles are formatted, the way that certain things are sort of, like, extracted out as discrete teaching units, this parable is pulled out and separated from this next part. And I, I think we can [00:54:00] really run into problems when we do that because- You know, even if we, even if we were to sort of treat the scripture as, like, a purely human book, right? Luke chose to put this account of Mary and Martha after this, right? And, and- Right ... probably not just because, like, it happened chronologically. There's no real, um, there's no real necessity that this account of Mary and Martha in this particular story had to happen immediately afterwards. Like, there's no organic link in, in the chronology of the story to drive that, right? And the two aren't related in terms of, like, historical cause and effect or, uh, proximity. There's none of those things. So the only answer as to why this was selected to follow the parable of the Good Samaritan is that there's some thematic connection that drove Luke as an author to put this, put this right following that. And so I think even that should drive us to thinking about, all [00:55:00] right, we've got this statement of go and do likewise, show mercy. Now there's almost this foil that the, the, the person in, in the account in the, the narrative here, and a, a true narrative, right? We're not in parable land anymore, but the person in the narrative that seems to be showing mercy, seems to be taking care of people the most, is actually the one who's chastised a little bit for, for being- Right overly zealous about m- mercy ministry, hospitality ministry- Right ... is what you might call it. She's the one who's like, "Tell my sister to help me with this." And she said, like, "You know, you're always gonna have time to do this, but, like, I'

Drop us a line or two . . .Queenie and TT are recording this week's episode from the actual Cape Cod shoreline — specifically Days Cottages in North Truro, Massachusetts, sitting across from each other with water views and, apparently, a front-row seat to a squid situation nobody saw coming. It's a vacation episode, which means the conversation is looser, warmer, and occasionally derailed by birds doing cute things out the window. The nature content is genuinely impressive. The day before recording, Queenie's granddaughters stumbled onto what can only be described as a squid bonanza — hundreds of them washed up on the beach, apparently so abundant that the girls collected enough to sell to a local fishing vessel, the CJ out of Provincetown, and made actual money. Meanwhile, TT and crew joined a ranger-led walk on the tidal flats near the site of the Pilgrims' first landing on North American soil — a detail that lands with some weight once you realize you're standing on it. The ranger produced a live horseshoe crab for the group, which prompted a surprisingly earnest digression: horseshoe crabs have been around for roughly 450 million years (they landed on "50 million" in the moment, but the vibe was correct), their blue blood is harvested for medical use, and females of reproductive age are off-limits for harvesting out of conservation concern. The one they found was young — "only a million or two years old," Queenie noted, with complete sincerity. A live squid about 18 inches long was also spotted squiding through shallow water before the ranger nudged it back out to sea. TT's son mentioned that squid are "candy to stripers," which apparently is common fishing knowledge that neither host had previously retained. The moon snail also got its moment: TT's son found a clamshell with a perfect tiny hole drilled through it, and the ranger explained that moon snails have a specialized body part that functions like a literal drill. They bore into other shells and suck out the contents. Nature, as TT observed, is amazing. Queenie agreed, and the two briefly marveled at how everything in the natural world fits together — hand and glove — before noting that humans have spent a great deal of energy segmenting and ranking that system, mostly to put themselves at the top of it. "We are not the top of the food chain," Queenie said, with the confidence of someone who has spent the week watching horseshoe crabs and moon snails conduct their business unbothered. TT recalled an Onion headline about a dolphin developing opposable thumbs, with the tagline "fuck says humanity," and that was basically that. The first landing marker also generated some reflection. There's a concrete engraving on the far side of the monument acknowledging the Wampanoag people — who thrived in the area long before Europeans arrived and were subsequently, as Queenie put it plainly, "summarily exterminated or shoved aside." TT noted the inscription called for remembrance so history isn't repeated. Both hosts appreciated the acknowledgment, even while noting that as a culture, "we don't acknowledge shit." The conversation extended to the harshness of the conditions that greeted those early arrivals — winter winds in Truro that routinely hit 50 miles an hour, bad enough that you can't open a car door. TT's sister is looking at a condo in the area, and a year-round resident supplied that cheerful detail during due diligence. Cannabis check-in: TT is running a performance gummy — caffeinated, with yerba mate, electrolytes, guarana, THC-V (filed under "vigor"), and CBG, full spectrum, fast-acting, solventless. It's designed for power, stamina, and endurance. The first time she took it, she napped. She is optimistic this will not happen again today, as there is a sailboat — the Envy the Bay — to launch. Queenie is on Off Hours Orange Aid, an awakening energy sour gummy, nano-enhanced, 10:2 THC to THC-V ratio, made in Rochester, New York. The tin is orange. She ate a whole one instead of the recommended half. They are both theoretically vimmed and vigored and ready to get that boat in the water. Wait, What? this week delivered "calf hair harassment" — a real and apparently escalating workplace issue in Japan, where the introduction of a climate-adaptive dress code (shorts for office workers, due to soaring heat) has led some women to formally object to the sight of men's leg hair, which they've characterized as visual harassment. A survey by a men's beauty salon found 53.5% of female respondents opposed men wearing shorts at work. The 2020 Goo web portal survey (yes, that's the name) ranked men's summer habits women disliked most, with visible nipples through shirts topping the list, followed by sweat stains, strong cologne, sandals with socks, prominent bellies, tank tops, and, of course, calf hair. The result: more Japanese men are pursuing laser hair removal not for personal preference but out of workplace propriety. Queenie and TT's verdict was pretty unified: calling leg hair harassment minimizes actual harassment, it's intolerant, and also, TT comes from an Italian family, so the whole premise was somewhat unworkable from the jump. TT's former boss did once institute a "no man toes" rule at the office — open-toed sandals for men were banned — but that turned out to be aimed at one specific attorney with sandals and hairy toes, which is a slightly different situation. The segment ended with a genuine question for listeners: would you find calf hair harassing in the workplace? The hosts have clearly already decided. TT's Choice landed on #14: one perfect high a week, or a mild pleasant buzz every day. TT initially went with the daily mild buzz, reasoning it would be nice to be mellowed out consistently. Then she reconsidered. The high hard one was not adequately accounted for in her initial answer. She may have been "a little too hasty." No final ruling was issued. The Fuck It List entry this week came from TT: she is officially adding "being responsible for everyone's happiness" back onto the list, having caught herself defaulting to full caretaker mode while hosting family at the cottage — making sure everyone was fed, happy, having fun, not thirsty. She knows better. She has said this on the podcast. She did it anyway. Queenie's take was compassionate and correct: TT has layered imprints on this place — as a child here with her own parents, as a mother bringing her kids here for years — and those grooves run deep. It doesn't mean she has to stay in them. The note that resonated: when we scramble to make everyone happy, we might actually be putting quiet pressure on them to perform happiness back at us. It's a fuck it directed inward. Her grown-ass men are fine. She knows this. Fuck it. Welcome to the Closet Disco Queen Pot-Cast, a #1 ranked Women in Cannabis (Feedspot, Million Pods; 2025) comedy podcast with music and pop culture references that keeps you laughing and engaged. Join our hosts, Queenie & TT as they share humorous anecdotes about daily life, offering women's perspectives on lifestyle and wellness. We dive into funny cannabis conversations and stories, creating an entertaining space where nothing is off-limits. Each episode features entertaining discussions on pop culture trends, as we discuss music, culture, and cannabis in a light-hearted and inclusive manner. Tune in for a delightful blend of humor, insight, and relatable stories that celebrate life's quirks and pleasures. Our Closet Disco Queen Pot-Cast deals with legal adult cannabis use and is intended for entertainment purposes only for those 21 and olderVisit our Closet Disco Queen Pot-Cast merch store!Find us on Facebook and Green Coast RadioSound from Zapsplat.com,  https://quicksounds.com, 101soundboards.com #ToneTransfer

This discussion explored the free offer of the gospel in Reformed theology, beginning with Bunyan's portrait of the "grave person" in The Pilgrim's Progress, whose posture of pleading with men visualizes the minister's role as a passionate herald of divine mercy. Grounding this stance in historical Reformed orthodoxy, we examined how 17th-century Puritan John Howe and 19th-century theologian R. L. Dabney demonstrated that God's indiscriminate offer of salvation is entirely sincere and fully compatible with His immutable, sovereign decree of election. Furthermore, we examined Arthur W. Pink's defense of human responsibility alongside divine sovereignty, before concluding with the refutation of hyper-Calvinist views (such as those of Herman Hoeksema and the Protestant Reformed Churches) by John Murray and R. L. Dabney, who showed that using doctrines like Divine Simplicity or Impassibility to deny God's genuine compassionate desire for the repentance of all sinners misconstrues confessional definitions, replacing biblical revelation with rationalistic speculation.

This discussion explored the free offer of the gospel in Reformed theology, beginning with Bunyan's portrait of the "grave person" in The Pilgrim's Progress, whose posture of pleading with men visualizes the minister's role as a passionate herald of divine mercy. Grounding this stance in historical Reformed orthodoxy, we examined how 17th-century Puritan John Howe and 19th-century theologian R. L. Dabney demonstrated that God's indiscriminate offer of salvation is entirely sincere and fully compatible with His immutable, sovereign decree of election. Furthermore, we examined Arthur W. Pink's defense of human responsibility alongside divine sovereignty, before concluding with the refutation of hyper-Calvinist views (such as those of Herman Hoeksema and the Protestant Reformed Churches) by John Murray and R. L. Dabney, who showed that using doctrines like Divine Simplicity or Impassibility to deny God's genuine compassionate desire for the repentance of all sinners misconstrues confessional definitions, replacing biblical revelation with rationalistic speculation.

Scott Pilgrim creator Bryan Lee O'Malley joins The Anime Effect to unpack the anime and manga roots behind his hit series, his history with SCIENCE SARU, and his return to Scott Pilgrim with a brand-new comic. Plus, we break down anime's growing footprint in theme parks, One Piece's new movies, Charles Melton's Naruto casting, and the anime we're watching this week. This week on The Anime Effect: ⭐ Bryan Lee O'Malley joins the show ⭐ One Piece announces new movies: https://got.cr/OPNewMovies ⭐ Charles Melton in talks for Naruto's Kakashi: https://bit.ly/4qJYoeH ⭐ Dragon Ball Z, Chainsaw Man, and more anime theme park updates What We're Watching: Scott Pilgrim Takes Off: https://bit.ly/4y7IAF8 BLACK TORCH: https://got.cr/BLKTRH Princess Jellyfish: https://got.cr/PRNJELLY Which anime do you want represented in your favorite theme park? Send us your anime questions, hot takes, and recommendations: https://got.cr/AnimeEffectQuestions The Anime Effect is Crunchyroll's weekly anime podcast hosted by Nicholas Friedman, LeAlec Murray, and Leah President. Each week, the crew dives into the biggest anime news, interviews creators and guests, shares recommendations, debates fandom hot topics, and answers listeners' questions. HOSTS: Nicholas Friedman, LeAlec Murray, Leah President SHOWRUNNER: Megan Peters V/A DIRECTOR: Shaun Michael Colon MARKETING PRODUCER: Carla Solorzano From The Anime Effect podcast to video essays, interviews, and deep dives on your favorite anime, Crunchyroll Presents takes you closer to the world of anime. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Four years before Abraham Booth preached his famous sermon against English slavery, another pastor, usually classified as a Particular Baptist, Robert Robinson, preached his own widely admired sermon on the topic. In his home church in Cambridge, on Sunday, February 10, 1788, Robinson delivered a message entitled “Slavery Inconsistent with the Spirit of Christianity.” For more information, visit CBTSeminary.org  

In this episode, Whitney Capps and Evan Posey explore the comfort TV shows they return to again and again for familiarity, laughter, nostalgia, and a sense of home. They then turn to the theological books and Christian classics that have become trusted companions, from The Screwtape Letters and Mere Christianity to The Pilgrim's Progress. Why do certain stories, characters, and books continue to resonate with us—and what makes us return to them in different seasons of life? Join them for a thoughtful conversation about comfort TV, Christian books, theology, literature, faith, nostalgia, and the stories that continue to shape us. We'd love to hear from you! Send us your thoughts or show ideas via text message.If you want to learn more about how your life and your theology matter, join the Theology and Fun community.

In John Bunyan's The Pilgrim's Progress, few figures offer a more sobering warning to the traveling soul than the character Temporary. Living in the town of Grace-less, right next door to Turn-back, Temporary begins his journey with intense zeal—weeping over his sins, seeking godly counsel, and setting his face resolutely toward the Celestial City. Yet, despite his bright start and genuine emotional stirrings, his zeal quickly cools, he aligns himself with a man named Save-self, and he slides back into total spiritual ruin. Through this tragic figure, Bunyan illustrates what Puritan theologians like Thomas Goodwin, John Owen, Jonathan Edwards, and A. W. Pink identified as the "common influences" of the Holy Spirit—a work that can enlighten the mind, stir the emotions, and reform outward behavior without ever regenerating the heart. Temporary's story is not a tale of open hypocrisy, but a compelling, cautionary study in the vital difference between a temporary emotional reaction to the truth and a permanent, heart-transforming union with Jesus Christ.

In John Bunyan's The Pilgrim's Progress, few figures offer a more sobering warning to the traveling soul than the character Temporary. Living in the town of Grace-less, right next door to Turn-back, Temporary begins his journey with intense zeal—weeping over his sins, seeking godly counsel, and setting his face resolutely toward the Celestial City. Yet, despite his bright start and genuine emotional stirrings, his zeal quickly cools, he aligns himself with a man named Save-self, and he slides back into total spiritual ruin. Through this tragic figure, Bunyan illustrates what Puritan theologians like Thomas Goodwin, John Owen, Jonathan Edwards, and A. W. Pink identified as the "common influences" of the Holy Spirit—a work that can enlighten the mind, stir the emotions, and reform outward behavior without ever regenerating the heart. Temporary's story is not a tale of open hypocrisy, but a compelling, cautionary study in the vital difference between a temporary emotional reaction to the truth and a permanent, heart-transforming union with Jesus Christ.

In John Bunyan's The Pilgrim's Progress, few figures offer a more sobering warning to the traveling soul than the character Temporary. Living in the town of Grace-less, right next door to Turn-back, Temporary begins his journey with intense zeal—weeping over his sins, seeking godly counsel, and setting his face resolutely toward the Celestial City. Yet, despite his bright start and genuine emotional stirrings, his zeal quickly cools, he aligns himself with a man named Save-self, and he slides back into total spiritual ruin. Through this tragic figure, Bunyan illustrates what Puritan theologians like Thomas Goodwin, John Owen, Jonathan Edwards, and A. W. Pink identified as the "common influences" of the Holy Spirit—a work that can enlighten the mind, stir the emotions, and reform outward behavior without ever regenerating the heart. Temporary's story is not a tale of open hypocrisy, but a compelling, cautionary study in the vital difference between a temporary emotional reaction to the truth and a permanent, heart-transforming union with Jesus Christ.

In John Bunyan's The Pilgrim's Progress, few figures offer a more sobering warning to the traveling soul than the character Temporary. Living in the town of Grace-less, right next door to Turn-back, Temporary begins his journey with intense zeal—weeping over his sins, seeking godly counsel, and setting his face resolutely toward the Celestial City. Yet, despite his bright start and genuine emotional stirrings, his zeal quickly cools, he aligns himself with a man named Save-self, and he slides back into total spiritual ruin. Through this tragic figure, Bunyan illustrates what Puritan theologians like Thomas Goodwin, John Owen, Jonathan Edwards, and A. W. Pink identified as the "common influences" of the Holy Spirit—a work that can enlighten the mind, stir the emotions, and reform outward behavior without ever regenerating the heart. Temporary's story is not a tale of open hypocrisy, but a compelling, cautionary study in the vital difference between a temporary emotional reaction to the truth and a permanent, heart-transforming union with Jesus Christ.

Our study brings us to the final piece of armor, the sword of the Spirit, identified as the Word of God. Drawing from John Bunyan's Pilgrim's Progress, Reverend Alexander describes the unique characteristics of this weapon and how we are to use it in our warfare. Find out how to boldly wield the sword of the Spirit against the powers of darkness on Hear the Word of God. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29?v=20251111

Join me for the Third and Fourth Narrative of 'The Way of a Pilgrim' . First published in nineteenth-century Russia, ‘The Way of a Pilgrim' is an anonymous text that follows a wandering pilgrim whose life is transformed by a single verse from St. Paul's first letter to the Thessalonians: “Pray without ceasing.”Determined to discover what this command truly means, he sets out across the Russian countryside in search of someone who can teach him the mystery of unceasing prayer. Exclusive Content and Ways to Support: Support me on Substack for ad-free content, bonus material, personal chatting and more! ⁠⁠⁠⁠⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠ Become a PREMIUM SUBSCRIBER on Apple Podcasts for AD FREE episodes and exclusive content! True Hemp Science: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://truehempscience.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ PROMO CODE: MONICA Find, Follow, Subscribe & Rate on your favorite podcasting platform AND for video and social & more... Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://monicaperezshow.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Substack: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Rumble: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://rumble.com/user/monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Youtube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/c/MonicaPerez⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Twitter/X: @monicaperezshow Instagram: @monicaperezshow Learn more about your ad choices. Visit megaphone.fm/adchoices

Don't use your freedom to sin, but to glorify God. Turn habits over to God by faith and use your freedom to serve others. Broadcast #7154To help support this podcast, please visit walkwiththeking.org/donate and select "Podcast" from the dropdown menuA transcript of this broadcast is available on our website here. To hear more from Bob Cook, you can find Walk With The King on Facebook or Instagram.

Some guests leave you with ideas.Others leave you with questions.Satish Kumar left me with a feeling.The feeling that, in a world obsessed with speed, growth, performance and accumulation, there might be another way to live.For more than sixty years, Satish has been walking through life with a rare consistency between what he believes and how he lives.He left home at nine years old. Walked thousands of kilometers for peace without carrying any money. Dedicated his life to education, ecology and human connection. And somehow, after all these years, he still speaks about the future with hope.What struck me most during our conversation wasn't his wisdom: it was his gentleness.His ability to look at a fractured world without bitterness. To speak about simplicity without judgment. To believe in humanity without naivety.In this episode of PAUSE, we talk about purpose, love, happiness, education, nature and what it truly means to live a rich life.A conversation that felt less like an interview and more like a breath of fresh air.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

"The title of Booth's sermon made his position very clear: the Bible condemned the enslavement of and commerce in human beings in the practices then collectively known as the African slave trade. He sought to prove this both from the Old and New Testaments and used Exodus 21:16 as his foundational text." Ron Miller For more information, visit CBTSeminary.org

This study explores the lethal threat of carnal security and spiritual lethargy as depicted in John Bunyan's The Pilgrim's Progress on the Enchanted Ground, grounding its warning in the slumbering virgins of Matthew 25:1–13. To understand the internal decay behind this condition, the lesson draws upon John Owen's exposition of Hebrews 3:7–19, which details how the deceitfulness of sin gradually hardens the unwatchful heart, alongside Arthur W. Pink's analysis of Hebrews 6:4–6 regarding the danger of separating intellectual knowledge from a living communion with Christ. Furthermore, Richard Baxter's The Reformed Pastor exposes how Satan strategically targets teachers and leaders, exploiting intellectual pride and disguised ease to disarm their vigilance. Together with 19th-century observational insights from Joseph Huntington Jones and Grant Powers—who examined how bodily infirmity, heightened imagination, and physical excitement can simulate or obscure true spiritual life—these sources provide a comprehensive diagnosis of spiritual slumber, equipping believers and leaders alike to cultivate active watchfulness, genuine grace, and abiding fellowship with Christ.

This study explores the lethal threat of carnal security and spiritual lethargy as depicted in John Bunyan's The Pilgrim's Progress on the Enchanted Ground, grounding its warning in the slumbering virgins of Matthew 25:1–13. To understand the internal decay behind this condition, the lesson draws upon John Owen's exposition of Hebrews 3:7–19, which details how the deceitfulness of sin gradually hardens the unwatchful heart, alongside Arthur W. Pink's analysis of Hebrews 6:4–6 regarding the danger of separating intellectual knowledge from a living communion with Christ. Furthermore, Richard Baxter's The Reformed Pastor exposes how Satan strategically targets teachers and leaders, exploiting intellectual pride and disguised ease to disarm their vigilance. Together with 19th-century observational insights from Joseph Huntington Jones and Grant Powers—who examined how bodily infirmity, heightened imagination, and physical excitement can simulate or obscure true spiritual life—these sources provide a comprehensive diagnosis of spiritual slumber, equipping believers and leaders alike to cultivate active watchfulness, genuine grace, and abiding fellowship with Christ.

This study explores the lethal threat of carnal security and spiritual lethargy as depicted in John Bunyan's The Pilgrim's Progress on the Enchanted Ground, grounding its warning in the slumbering virgins of Matthew 25:1–13. To understand the internal decay behind this condition, the lesson draws upon John Owen's exposition of Hebrews 3:7–19, which details how the deceitfulness of sin gradually hardens the unwatchful heart, alongside Arthur W. Pink's analysis of Hebrews 6:4–6 regarding the danger of separating intellectual knowledge from a living communion with Christ. Furthermore, Richard Baxter's The Reformed Pastor exposes how Satan strategically targets teachers and leaders, exploiting intellectual pride and disguised ease to disarm their vigilance. Together with 19th-century observational insights from Joseph Huntington Jones and Grant Powers—who examined how bodily infirmity, heightened imagination, and physical excitement can simulate or obscure true spiritual life—these sources provide a comprehensive diagnosis of spiritual slumber, equipping believers and leaders alike to cultivate active watchfulness, genuine grace, and abiding fellowship with Christ.

WHEN YOU DON'T KNOW WHAT'S COMING NEXT In my experience, plot twists are all part of the Camino experience. You make a plan, and then you leave home, board a flight to Europe, and see what happens. Then, inevitably, not everything goes according to plan. Some plot twists we like, some we don't. But it turns out that they are all part of the Camino experience. This week on the podcast I am talking with Christine who had, shall we say, a pre-Camino plot twist. That's a plot twist that happens long before you ever board your flight. It's the one that takes your Camino dream on hold until . . . whenever. The important part of this story is that Christine didn't give up. And she even has a word to identify what's happening as she counts down to her start date, makes her way to Europe, and takes on this potentially life-changing pilgrimage. The word is my new favorite word. It's a word you'll use when you need to make a big change in your life and you discover that walking the Camino is the way to bridge the gap between the old and the new. YOU DON'T HAVE TO DO THIS ALONE For many people, the hardest part isn't walking the Camino - it's taking that first step. And the idea of doing that alone can be daunting. That's why I created the Camino Experience. We do this together, from the very first planning steps to our first steps out of Saint Jean Pied de Port and on to Pamplona.  Learn what it means to start your pilgrimage with the Camino Experience and to let me know you are interested here: https://thecaminoexperience.com/2027 Or you can email me here: nancy@thecaminoexperience.com    #youonthecamino #caminodesantiago #firsttimepilgrim #thecaminoexperience #caminopodcast

Bonus Episode #73 of BGMania: A Video Game Music Podcast. Today on the show, Bryan and Kyle venture into Beast of Reincarnation, Game Freak's bold step beyond Pokémon into a somber, post-apocalyptic action RPG that pairs a cursed young outcast named Emma with her Blight-touched dog, Koo, on a journey across a ruined Japan in the year 4026. Across the conversation, the duo digs into the game's parry-driven combat and its clever fusion of real-time swordplay with turn-based commands, the emotional bond at the heart of Emma and Koo's partnership, the haunting world and its comparisons, and the technical rough edges that split players and critics down the middle. The guys also weigh in on Game Freak proving there's far more to the studio than monster-catching, before wrapping things up with a deep appreciation for the game's stunning, dual-natured soundtrack. Email the show at bgmaniapodcast@gmail.com with requests for upcoming episodes, questions, feedback, comments, concerns, or any other thoughts you'd like to share! Special thanks to our Executive Producers: Jexak, Xancu, Jeff, & Mike. EPISODE PLAYLIST AND CREDITS Main Menu from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Miasma from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Kanto Region from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Nue Malefact Boss Theme from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Mountainous Region from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Combat Theme from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Pilgrim's Zone from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Violet's Theme from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Shidou Boss Theme from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Wasteland Region from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] The Capital from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Kunai's Theme from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Final Boss Theme from Beast of Reincarnation [Kow Otani, Cris Velasco, Mikiya Hayashi, Yasuaki Iwata & Go Ichinose, 2026] Shape of Bloom from Beast of Reincarnation [Michiru Oshima feat. kotringo, 2026] LINKS Patreon: https://patreon.com/bgmania Website: https://bgmania.podbean.com/ Discord: https://discord.gg/cC73Heu Facebook: BGManiaPodcast X: BGManiaPodcast Instagram: BGManiaPodcast TikTok: BGManiaPodcast YouTube: BGManiaPodcast Twitch: BGManiaPodcast PODCAST NETWORK Very Good Music: A VGM Podcast Listening Religiously

Two adaptations of GODFATHER creator Mario Puzo's bibliography get a spotlight: one of them a divisive movie revisited thru its director's cut and a obscure NBC mini-series event.   How did actor John Turturro feature in both of these?   Was there anyway to feature the Corleones in The Sicilian or was it all legally impossible?   And what positives and negatives can one reflect on from either book adaptation?   Plus, we also note other GODFATHER trivia and the bogus reason why critics like Roger Ebert gave it an okay review but not a glowingly excellent one (which he later regretted but alas we make sure that no one forgets it).   I'll make you an offer you can't refuse and that's entertaining your ears!       MUSIC USED: "The Sicilian OST" by David Mansfield   INTRO CLIP: Mario Puzo 1996 interview with Charlie Rose- promoting THE LAST DON novel.

Amy Chavez talks to Don Weiss, currently mid-way through the Shikoku Pilgrimage — Japan's 1,300 km Buddhist route that has been walked for almost as many years. Pilgrims share their journey with Kobo Daishi, patron saint of the 88-temple circuit and founder of Shingon Buddhism in Japan. Don explains his "gratitude pilgrimage," what it means and why he is undertaking it. Along the way, he speaks with fellow pilgrims and priests at a number of temples to assess the experience for international visitors. While the 88-temple route faces challenges — from local depopulation to overtourism — Don finds common ground in conversations with priests about how overseas visitors might help keep the tradition alive, and what temples can do in turn to make the route more welcoming to those coming from abroad. Don's book Echoes of Incense, about his first trip around the ancient pilgrimage route decades ago, is available as an e-book on Amazon in English and Japanese. You can follow Don on his gratitude pilgrimage via his You Tube Channel: Just Walk The Books on Asia Podcast is co-produced with Plum Rain Press . Podcast host Amy Chavez is author of The Widow, the Priest, and the Octopus Hunter: Discovering a Lost Way of Life on a Secluded Japanese Island, and Amy's Guide to Best Behavior in Japan. 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

On August 1st Convention of States President Mark Meckler spoke at a climactic Pilgrims to Patriots event in Plymouth, Massachusetts. Mark tells the story of George Whitefield, The Great Awakening, and why it's still relevant for our turbulent times.

Amy Chavez talks to Don Weiss, currently mid-way through the Shikoku Pilgrimage — Japan's 1,300 km Buddhist route that has been walked for almost as many years. Pilgrims share their journey with Kobo Daishi, patron saint of the 88-temple circuit and founder of Shingon Buddhism in Japan. Don explains his "gratitude pilgrimage," what it means and why he is undertaking it. Along the way, he speaks with fellow pilgrims and priests at a number of temples to assess the experience for international visitors. While the 88-temple route faces challenges — from local depopulation to overtourism — Don finds common ground in conversations with priests about how overseas visitors might help keep the tradition alive, and what temples can do in turn to make the route more welcoming to those coming from abroad. Don's book Echoes of Incense, about his first trip around the ancient pilgrimage route decades ago, is available as an e-book on Amazon in English and Japanese. You can follow Don on his gratitude pilgrimage via his You Tube Channel: Just Walk The Books on Asia Podcast is co-produced with Plum Rain Press . Podcast host Amy Chavez is author of The Widow, the Priest, and the Octopus Hunter: Discovering a Lost Way of Life on a Secluded Japanese Island, and Amy's Guide to Best Behavior in Japan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Message from Rev. Dr. John Yates III on August 16, 2026

Amy Chavez talks to Don Weiss, currently mid-way through the Shikoku Pilgrimage — Japan's 1,300 km Buddhist route that has been walked for almost as many years. Pilgrims share their journey with Kobo Daishi, patron saint of the 88-temple circuit and founder of Shingon Buddhism in Japan. Don explains his "gratitude pilgrimage," what it means and why he is undertaking it. Along the way, he speaks with fellow pilgrims and priests at a number of temples to assess the experience for international visitors. While the 88-temple route faces challenges — from local depopulation to overtourism — Don finds common ground in conversations with priests about how overseas visitors might help keep the tradition alive, and what temples can do in turn to make the route more welcoming to those coming from abroad. Don's book Echoes of Incense, about his first trip around the ancient pilgrimage route decades ago, is available as an e-book on Amazon in English and Japanese. You can follow Don on his gratitude pilgrimage via his You Tube Channel: Just Walk The Books on Asia Podcast is co-produced with Plum Rain Press . Podcast host Amy Chavez is author of The Widow, the Priest, and the Octopus Hunter: Discovering a Lost Way of Life on a Secluded Japanese Island, and Amy's Guide to Best Behavior in Japan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

These troubles and distresses that you go through in these waters are no sign that God hath forsaken you, but are sent to try you whether you will call to mind that which heretofore you have received of his goodness, and live upon him in your distresses. —John Bunyan, The Pilgrim's Progress Our Defining Journey (Hebrews 2:6-10) Rev. Rick Lints Hebrews 2:6-10

Amy Chavez talks to Don Weiss, currently mid-way through the Shikoku Pilgrimage — Japan's 1,300 km Buddhist route that has been walked for almost as many years. Pilgrims share their journey with Kobo Daishi, patron saint of the 88-temple circuit and founder of Shingon Buddhism in Japan. Don explains his "gratitude pilgrimage," what it means and why he is undertaking it. Along the way, he speaks with fellow pilgrims and priests at a number of temples to assess the experience for international visitors. While the 88-temple route faces challenges — from local depopulation to overtourism — Don finds common ground in conversations with priests about how overseas visitors might help keep the tradition alive, and what temples can do in turn to make the route more welcoming to those coming from abroad. Don's book Echoes of Incense, about his first trip around the ancient pilgrimage route decades ago, is available as an e-book on Amazon in English and Japanese. You can follow Don on his gratitude pilgrimage via his You Tube Channel: Just Walk The Books on Asia Podcast is co-produced with Plum Rain Press . Podcast host Amy Chavez is author of The Widow, the Priest, and the Octopus Hunter: Discovering a Lost Way of Life on a Secluded Japanese Island, and Amy's Guide to Best Behavior in Japan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Join me for Part 2 of the Fourth Narrative to conclude 'The Way of a Pilgrim' . First published in nineteenth-century Russia, ‘The Way of a Pilgrim' is an anonymous text that follows a wandering pilgrim whose life is transformed by a single verse from St. Paul's first letter to the Thessalonians: “Pray without ceasing.”Determined to discover what this command truly means, he sets out across the Russian countryside in search of someone who can teach him the mystery of unceasing prayer. Exclusive Content and Ways to Support: Support me on Substack for ad-free content, bonus material, personal chatting and more! ⁠⁠⁠⁠⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠ Become a PREMIUM SUBSCRIBER on Apple Podcasts for AD FREE episodes and exclusive content! True Hemp Science: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://truehempscience.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ PROMO CODE: MONICA Find, Follow, Subscribe & Rate on your favorite podcasting platform AND for video and social & more... Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://monicaperezshow.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Substack: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Rumble: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://rumble.com/user/monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Youtube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/c/MonicaPerez⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Twitter/X: @monicaperezshow Instagram: @monicaperezshow Learn more about your ad choices. Visit megaphone.fm/adchoices

Join me for part 2 of the Second Narrative of 'The Way of a Pilgrim' . First published in nineteenth-century Russia, ‘The Way of a Pilgrim' is an anonymous text that follows a wandering pilgrim whose life is transformed by a single verse from St. Paul's first letter to the Thessalonians: “Pray without ceasing.”Determined to discover what this command truly means, he sets out across the Russian countryside in search of someone who can teach him the mystery of unceasing prayer. Exclusive Content and Ways to Support: Support me on Substack for ad-free content, bonus material, personal chatting and more! ⁠⁠⁠⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠⁠⁠⁠ Become a PREMIUM SUBSCRIBER on Apple Podcasts for AD FREE episodes and exclusive content! True Hemp Science: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://truehempscience.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ PROMO CODE: MONICA Find, Follow, Subscribe & Rate on your favorite podcasting platform AND for video and social & more... Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://monicaperezshow.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Substack: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Rumble: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://rumble.com/user/monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Youtube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/c/MonicaPerez⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Twitter/X: @monicaperezshow Instagram: @monicaperezshow Learn more about your ad choices. Visit megaphone.fm/adchoices

Friend of the show Jack Pilgrim of KSR joined us to talk about family, fatherhood, the Cats, his Celtics and Mark Pope's Media Madness.Become a supporter of this podcast: https://www.spreaker.com/podcast/cats-talk-wednesday--4693915/support.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

God's Own Land: Sacred Landscape, Pilgrim Economy and Religious Change in the Ganga Himalaya (Lever Press, 2026) follows the tectonic shift from traditional religious pilgrimage in the early twentieth-century to contemporary pilgrim tourism, in which ever-burgeoning visitor numbers have brought both benefits and challenges to the Garhwal region of India—the source of Hindu India's sacred river, the Ganges. Despite Hinduism's regional and sectarian variation, India's Garhwal Himalaya region is one the most sacred places to Hindus, drawing pilgrims across sectarian lines from throughout the subcontinent and the world. This sacred land—dev bhumi or “land of the gods”—appears in foundational Hindu stories describing the presence and activity of gods, goddesses, saints, and cultural heroes.This study from James G. Lochtefeld draws out Hindu convictions regarding the Garhwal's eternal and continuing sanctity as a holy region, based on the premise of an “imagined landscape.” This region is strongly associated with divine activity and yet this landscape is also a real place with a real history inhabited by real people, who have historically been poor because of the challenges created by the region's geography. Juxtaposing the history of the region with its construction in the Hindu imaginary, this multidisciplinary study unpacks the nuanced image of the region, its religious significance, and the impacts of pilgrimages on the community through textual, historical, and ethnographic methods. 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

A gentle five minutes for the part of you that is still walking.If you are tired of the long road, if you have been moving for a while now without a clear landmark, this whisper is for you. Ava walks beside you through the quiet practice of being a pilgrim, and offers a small reframe: you are not behind, you are not lost, you are simply in motion, and the journey itself is the home.There is a strange grace in being a pilgrim. It means every slow step counts. It means rest is not falling behind. It means even the hours you thought you wasted were part of the way. You are invited to set down the striving for a few minutes, to let each step be enough, and to trust that the path will still be there when you rise again.You will not be scolded here. You will not be told to hurry. The morning is opening for you, just as you are, just as you arrive. Receive it. Each step you have ever taken has brought you here.Settle in. Walk softly. Be held.Chapters0:00 — The Quiet That Knows You Are Walking1:30 — You Have Always Been a Pilgrim3:00 — Rest Is Part of the Practice4:15 — The Morning Is Opening for YouThis short reflection is part of Whisper Minutes, a daily five-minute series for Your Quiet Moment — gentle pauses to begin, return, and rest. Each episode is a small, soft place to land whenever stillness feels hard to find.Crafted with care and shared with the help of AI tools to support the writing, the voice, and the production of this quiet moment.DISCLAIMER

We highly suggest that you READ the TEXT at the link below, as you listen to the audio above. https://gracegems.org/2026/strangers_and_pilgrims_on_the_ea.htm Feel free to FORWARD this gem to others!

We highly suggest that you READ the TEXT at the link below, as you listen to the audio above. https://gracegems.org/2026/strangers_and_pilgrims2.htm Feel free to FORWARD this gem to others!

Stephen Moss, author of Ten Birds That Changed the World, Part One: Moss discusses how birds shaped human history, starting with the Wild Turkey, which nearly became America's national bird and was essential to pilgrim survival. The naming of the Turkey stems from 16th-century confusion regarding Turkish merchants and African Guinea Fowl. Moss contrasts the Turkey with the Bald Eagle, a symbol of predatory power adopted from Roman traditions and later by Napoleon and the Nazis. The segment explores the Pigeon, the "great communicator" crucial for military messaging during D-Day and World War I, including the heroic pigeon Cher Ami. A significant portion debunks the myth of Darwin's Finches, noting that Charles Darwin initially misidentified them and failed to label their specific islands. The discussion touches on the intelligence and convergent evolution of Australian species like the Magpie and Willie Wagtail. Finally, the Dodo is introduced as the "icon of extinction." This flightless bird's demise on Mauritius, caused by human-introduced predators like monkeys and rats, forced humanity to confront the reality that species could vanish forever. Moss notes that while the Dodo is gone, its story inspired modern conservation efforts to save birds like the Pink Pigeon and Mauritius Kestrel. (1)

Join me for the Third and Fourth Narrative of 'The Way of a Pilgrim' . First published in nineteenth-century Russia, ‘The Way of a Pilgrim' is an anonymous text that follows a wandering pilgrim whose life is transformed by a single verse from St. Paul's first letter to the Thessalonians: “Pray without ceasing.”Determined to discover what this command truly means, he sets out across the Russian countryside in search of someone who can teach him the mystery of unceasing prayer. Exclusive Content and Ways to Support: Support me on Substack for ad-free content, bonus material, personal chatting and more! ⁠⁠⁠⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠⁠⁠⁠ Become a PREMIUM SUBSCRIBER on Apple Podcasts for AD FREE episodes and exclusive content! True Hemp Science: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://truehempscience.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ PROMO CODE: MONICA Find, Follow, Subscribe & Rate on your favorite podcasting platform AND for video and social & more... Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://monicaperezshow.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Substack: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Rumble: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://rumble.com/user/monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Youtube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/c/MonicaPerez⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Twitter/X: @monicaperezshow Instagram: @monicaperezshow Learn more about your ad choices. Visit megaphone.fm/adchoices

Join me for part 1 of the Second Narrative of 'The Way of a Pilgrim' . First published in nineteenth-century Russia, ‘The Way of a Pilgrim' is an anonymous text that follows a wandering pilgrim whose life is transformed by a single verse from St. Paul's first letter to the Thessalonians: “Pray without ceasing.”Determined to discover what this command truly means, he sets out across the Russian countryside in search of someone who can teach him the mystery of unceasing prayer. Exclusive Content and Ways to Support: Support me on Substack for ad-free content, bonus material, personal chatting and more! ⁠⁠⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠⁠⁠ Become a PREMIUM SUBSCRIBER on Apple Podcasts for AD FREE episodes and exclusive content! True Hemp Science: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://truehempscience.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ PROMO CODE: MONICA Find, Follow, Subscribe & Rate on your favorite podcasting platform AND for video and social & more... Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://monicaperezshow.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Substack: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Rumble: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://rumble.com/user/monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Youtube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/c/MonicaPerez⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Twitter/X: @monicaperezshow Instagram: @monicaperezshow Learn more about your ad choices. Visit megaphone.fm/adchoices