Podcasts about Polycarp

Why does God allow Christians to suffer? How should believers respond when suffering comes through sickness, loss, persecution, broken relationships, or the ordinary pain of life in a fallen world? In this episode of Take Heart, Cory Wing walks through what Scripture teaches about suffering, God’s sovereignty, persecution, and the presence of Christ in the valley.Looking at Genesis 3, Romans 8, Joseph, the cross of Christ, Psalm 23, Daniel, Shadrach, Meshach, Abednego, Stephen, Polycarp, and the persecuted church throughout history, Cory reminds believers that suffering is not evidence that God has abandoned His people.Instead, Christians can endure because Christ is present with them, sovereign over their suffering, and preparing them for eternal glory.

Check us out: https://www.determinetruth.com What does it actually mean to “know” God? In this episode of the DetermineTruth Podcast, Vinnie and Rob explore 1, 2, and 3 John—three fascinating New Testament writings centered on truth, love, obedience, fellowship, and what it means to genuinely know God. We begin with some important background questions. Did the Apostle John actually write 1, 2, and 3 John? Why is 1 John technically anonymous while 2 and 3 John identify their author simply as “the elder”? What was the Johannine community? And what can early Christian writers like Papias, Polycarp, and Ignatius tell us about the world in which these writings emerged? Then we turn to one of the most important themes in 1 John: knowledge. John repeatedly talks about knowing God—but the Greek text reveals something that can be easy to miss in English translations. The letter uses different Greek words for knowledge, including ginōskō and oida, as John connects what Christians know intellectually with what they have experienced and demonstrated through their lives. That leads to a challenging question: Can we really claim to know God if the way we live contradicts what we say we believe? For 1 John, knowing God is not merely possessing correct theological information. Knowing Christ produces a life characterized by obedience, righteousness, love for others, and participation in the life of the Christian community. Vinnie Angelo & Rob Dalrymple FOLLOW THE PODCAST Subscribe to be notified of our new episodes (each Monday).  Want to help us expand the Gospel of the Kingdom? Leave a review, “like” the podcast, or share it with others. CONNECT WITH DETERMINETRUTH MINISTRIES The Determinetruth Podcast is a ministry of Determinetruth Ministries. We offer free resources to equip pastors, leaders, and the body of Christ in the US and worldwide for service in the kingdom of God. You can visit us online at https://www.determinetruth.com SUPPORT DETERMINETRUTH MINISTRIES Determinetruth is a non-profit 501(c)(3), and relies completely on the financial support of our partners around the world.  Please consider partnering with us and making a tax-deductible donation https://tithe.ly/give_new/www/#/tithely/give-one-time/3648601 Want a FREE CHAPTER from Rob's latest book? Sign up for email updates from Determinetruth. https://mailchi.mp/5672d33f2b95/dt-podcast Music: “Love is Against the Grain” (Dime Store Prophets)

Title: Bless the Blesser for Every Spiritual Blessing Text: Ephesians 1:1-3 FCF: We often struggle appreciating all that the Father has done for us. Prop: Because the Father has given us every Spiritual blessing in Christ, we must praise God. Scripture Intro: [Slide 1] Turn in your bible to the book of Ephesians chapter 1. In a moment we'll begin reading from the Legacy Standard Bible starting in verse 1. You can follow along in the pew bible on page 1317 or in whatever version you prefer. I'll take this opportunity to remind you again of the outline that is available to you in the foyer. This is my outline which I have prepared for you and myself as we study the book together. It is subject to change as we go through the study, but I will endeavor to keep it current and supply a corrected copy, if necessary, at the end of the study. I also create sermon notes each week for those who do better listening by taking notes. There will be fill in the blank, multiple choice, and true false questions each week to help keep your ears engaged as you listen. Let me start this book by simply saying I had a whale of a time deciding how to begin this letter. Let me explain. Verse 3 through verse 14 are not only one thought of Paul's… they are also one sentence in Greek. As such, it was very difficult for me to try to decide what verses to pick to begin this letter. To capture Paul's thought, I'd have to preach a sermon on verses 3-14… but the only way to accomplish that would be to move forward summarizing on a high level all that Paul is saying in each verse. We could do that. I could give you just an overview… But what Paul is saying is so earth shattering, and even to some Christians today, so controversial, and so full of theological language, that the only way for us to even get a true overview of what Paul is saying, is to dissect each phrase in this 202-word sentence. It is quite a catch-22. Here is my solution. Today, we will get through the greeting, which is rich in and of itself, and simply open up the sentence of Paul's first thought to the Ephesians. Fortunately for us, verse 3 serves as a summary statement of all that he will say in verses 4-14. In the coming weeks we will move slowly through each verse, defining each theological term, dissecting exactly what Paul is saying. And at the end of that, when we make it to verse 14, the following week I will preach a sermon over verses 3-14 having defined and looked at each verse specifically. In that sermon we will put it all together to arrive at exactly what Paul is saying. As you can imagine, being a 12 verse sentence, it is probably an important opening thought to the letter. Indeed, it is THE main theological point of the letter. So today, to merely crack open Paul's point, let's look to the text. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Good and Gracious Father, we come before You today to marvel at Your generosity. You have given Your people all Spiritual blessings in Your Son. We turn to You for grace and peace. We look to You for every help and every fortification we need against the enemy. May we be even more convinced of our need to not only look to You for all things… but to praise You for Your generous and constant supply. We pray this in Jesus' name, amen. Transition: [Slide 2] “God's giving deserves our thanksgiving.” Anonymous “God is never less than generous, even when we are less than grateful.” John Blanchard “God's gifts put man's best dreams to shame.” Elizabeth Barrett Browning [Slide 3] “He who feeds His birds will not starve His babes.” Matthew Henry “God's goodness is the root of all goodness; and our goodness, if we have any, springs out of His goodness.” William Tyndale “God is ever giving to His children yet has not less.” Thomas Watson Let these words help to prepare our heads and hearts to hear from the Lord today. I.) God gives grace and peace to His saints, so we must praise God. (1-2) a. [Slide 4] 1 - Paul, an apostle of Christ Jesus by the will of God, i. If you missed last week, you can, of course, go back and listen to the sermon via the various means we have for recording sermons. ii. We have a Facebook page that saves the services we live stream for several weeks. We also record the video of the sermon on our YouTube channel and post the audio of each sermon on our website and to our podcast channel as well. iii. Paul claims to be an apostle or sent one of Christ Jesus. iv. We saw when we studied Acts 9 that Paul indeed was called by the will of God to be an apostle of Jesus Christ. v. Christ met him on the road to Damascus in a vision. He threw Paul from his horse, rebuked him for opposing the second person of the Godhead, and commanded Paul to go to Damascus and submit to proclaiming the same gospel he was opposing to Jews, Gentiles, Kings and beggars. vi. Paul was not given a choice. He was given a destiny. Could he have chosen to ignore it? vii. In his opening words here, it seems as though he doesn't think so. For it was by the will of God that he became a sent one of Jesus Christ. viii. And as the Scriptures teach, none can thwart the will of God. Not even Paul. b. [Slide 5] To the saints who are at Ephesus and who are faithful in Christ Jesus: i. Since this is a greeting, we might expect there to be some kind of statement addressing the letter to a particular church. ii. Paul addresses this to the saints are at Ephesus who are faithful in Christ Jesus. iii. We are met with somewhat of a dilemma. Saints is a term the New Testament and Paul specifically apply most often to those who have professed faith in Christ. But here we see that he is addressing this letter to saints who are at Ephesus and faithful in Christ. iv. So, does this imply that there are saints that are not faithful in Christ? v. Rather than seeing this as two descriptions of the same people, we should see this as one description. vi. One way we could translate this is, “To the saints who are at Ephesus, that is, the faithful (or believers) in Christ Jesus. c. [Slide 6] 2 - Grace to you and peace from God our Father and the Lord Jesus Christ. i. This is Paul's standard greeting and I have tried to incorporate this in my conversations with other believers. ii. Grace of course is what? iii. [Slide 7] God's power which He grants to people according to His free will, to enable them to be, receive, or do something which they are unable and unwilling to be, get, or do on their own. iv. Grace is the lifeblood of the Christian. Grace is what enables us to continue to live in obedience to God. v. This is why the historical church spoke of the means of grace or the ways in which God has set forth to communicate or give grace to His people. vi. God gives grace through His Word, read, studied, memorized and preached. God gives grace through prayer, fellowship with other believers, and through the sacraments or ordinances. God enables us to be, receive, or do what He wants through these means. vii. [Slide 8] And what is peace? viii. Peace is much more than the cessation of hostility between God and man, although that is certainly part of it. Peace is much more than the cessation of hostility between unbelieving men and Christians. ix. Peace is wholeness. Completeness. Peace is the setting to right of what has been thrown into chaos. Peace is all things being brought back into the dominion of God. x. As such peace is something only God can give. It is something only God can bring. xi. And so, Paul gives the Ephesian Christians the greatest wish he can. The greatest wish any Christian can give to another Christian. xii. Grace and peace to you. xiii. From God, the Father of Jew and Gentile, and from our one Lord – Jesus Christ. d. [Slide 9] Summary of the Point: Paul begins his letter the same way he begins most of his letters. He desires his recipients to be constantly supplied on the grace and peace of God. Paul also subtly acknowledges that God the Father is not only his Father and the Jews' Father but the Father of all who are in Christ who is also the one Lord over all the church. These are themes he will continue to develop through the rest of the book of Ephesians. God takes center stage. His grace begins the work in them and His peace is the effect produced to greater and greater degrees in them. As such, there is no better hope Paul could have for his readers. What response should the Ephesians have to this? They must praise the Lord for His relationship to them and supply of grace and peace. We must do the same. Transition: [Slide 10 (blank)] Paul, leaving his greeting, now embarks on two prayers. The first forms a doxological eulogy, or a good word of praise, where Paul feverishly praises God for what He has done. The second is Paul's prayer that his readers would understand the depths of what he says in the first prayer. Verse three serves as a great summary of the first prayer. Let's look at it. II.) God gives every blessing from the Spirit to us in Christ, so we must praise God. (3) a. [Slide 11] 3 - Blessed be the God and Father of our Lord Jesus Christ, i. Paul begins with what will be his primary and governing theological thought of the entire book. ii. We will actually see him address each member of the godhead in this prayer, but Paul begins with the first person of the Godhead, God the Father. iii. The word blessed can have different meanings based on context. iv. If someone has been blessed, it means they have been favored or given a gift. v. If someone blesses, it means they have good hopes or wishes for someone, or gives someone a gift. vi. If God blesses it has more of the idea of grace and favor. vii. But here the word blessed is an adjective. And it is describing God. viii. God does not need favor from anyone, nor does God need good hopes or wishes. God needs nothing so it isn't a gift being given to God. ix. So, in this case, “blessed” inherits the meaning of praiseworthiness. x. God the Father, as a characteristic of His being, is praiseworthy. xi. But what could it mean that the first person of the Godhead is both God and Father of Jesus? Isn't Jesus God? Certainly, He is. xii. [Slide 12] There are actually two things happening here that we must address. 1. First is that Paul is not writing this to deny or downplay Christ's deity, instead Paul writes this to affirm Christ's humanity. a. In pagan mythology, the idea of demigods is actually quite common. b. The gods could take on human form and appear to be humans. The gods could be a certain percentage of god and the rest of men. c. But to get pagans to understand that Jesus Christ was fully God and fully man, would be quite the challenge. d. Indeed, to teach Christians this truth today is very challenging. e. And so, that God is Christ's God and the Father is Christ's Father, would emphasize a unique relationship between God and the MAN Jesus Christ. 2. The second truth this is alluding to is that this is the common way God is addressed in other good words of praise throughout the scriptures. a. Statements like “Blessed be the God of Abraham, Isaac and Jacob.” Or “Blessed be the God of Israel.” b. This is covenantal language. c. So what covenant is on display with the statement, “Blessed be the God and Father of Jesus Christ?” Certainly, Paul would be referring to the New Covenant. d. A covenant that subsumes all previous covenants. e. The importance of God being the God and Father of Jesus is that Jesus becomes the new representative, the new source of all the covenant blessings from God. f. Israel, the patriarchs, and Adam all failed. g. Christ is the last Adam. Christ is greater than the patriarchs including Abraham. Christ is the King of Israel, making Him all of Israel's head. Christ is the new and final representative of this new covenant of redemption. h. He is responsible for us to make sure all the covenant blessings and promises continue to flow from God the Father. i. And he is a representative who will never fail. xiii. Paul then is expressing the praiseworthiness of God the Father who is both the God and Father of Jesus Christ, who is our Lord. xiv. But why? Why is the God and Father of our Lord Jesus Christ praiseworthy? b. [Slide 13] who has blessed us with every spiritual blessing i. God is praiseworthy because He has blessed us. ii. So, the definition of the word needs to shift. God isn't praising us. iii. What is God the Father doing? iv. He is favoring us. v. How? How is God showing us favor? vi. By giving to us every spiritual blessing. vii. Again, the word blessing needs to take on a new meaning. It isn't praiseworthiness or favor. Now blessing takes on the meaning of a gift given to promote the prosperity of the recipient. viii. And Paul adds the word “spiritual” here. ix. He makes it clear that he is not talking about physical blessings. x. Sometimes Christians talk about hitting every green light on the way to work and getting a job promotion, after which they might say something like “God is really blessing me.” xi. That isn't the kind of blessing to which Paul is referring. xii. Paul is specifically calling out the blessings God has given to us which are spiritual in nature. xiii. But that is just what these gifts aren't. They aren't physical. But what ARE they? xiv. We must see these blessings from God as those from the Holy Spirit. xv. Spiritual in the sense that they originate from the third person of the Godhead. xvi. God the Father is to be praised because He has given us every Holy Spirit blessing. c. [Slide 14] in the heavenly places i. This phrase can be difficult to understand. ii. Because Paul talks about heavenly places in this book several times, and in each he talks about how those places are inhabited by holy and fallen angelic creatures, we must assume that this is a location. A plane of existence if you will. iii. Specifically, this is most likely referring to where spiritual beings dwell. iv. Is Paul saying that this is where these blessings come from? Probably not. v. Instead, this seems to indicate to us that every Holy Spirit blessing given to us is kept for us, or deposited for us in the heavenly realms, safe and secure against any incursion by physical and spiritual attack. vi. Our Holy Spirit benefits are sealed in a place where God not only dwells but also protects. vii. Does this mean that we experience none of these Spiritual blessings before we enter the Kingdom of heaven? viii. No. They are gifts of the Holy Spirit, meaning He has brought them to us, He transmits some of these blessings in growing ways now. ix. But one day we will experience every Spiritual blessing in full. x. How has the Father accomplished this for us? d. [Slide 15] in Christ, i. Christ is the instrument that the Father chose to communicate every single Holy Spirit blessing to us. ii. Christ is the vehicle God the Father has used to give to us every Holy Spirit blessing to ensure that we spiritually prosper. iii. In Acts we discussed how Jews and Gentiles alike were called to believe on Christ and how the only path to remaining a true Jew was to believe on Jesus the Messiah. iv. Those who did not believe on Jesus, ceased being a true Israelite and were dead branches cut off from the tree. v. Paul, in a sense, argues the same point here. vi. God the Father gives every Spiritual blessing for Spiritual prosperity through Christ alone. There is no other instrument the Father has or will use to give these blessings to us. vii. Even the Spirit Himself only came to indwell believers when Jesus ascended and He and the Father sent the Spirit to us. viii. Christ is the chokepoint. ix. But we should know that already since Jesus said, “I am the way, the truth, and the life, no man comes to the Father but through Me.” x. The only way to inherit Spiritual blessings, preserved for us until we enter His Kingdom, is by being united to Christ by faith. xi. And the God and the Father of Christ is praiseworthy for giving these blessings through Him. e. [Slide 16] Summary of the Point: Now we might be wondering what exactly those Holy Spirit blessings ARE and what parts of them we have received today and will receive when we enter the Kingdom of heaven. But that will take the rest of the sentence on to verse 14 to explain. We'll get there. For now, it is enough to recognize that God the Father has given those who are saints, namely those who are believers in Christ, every blessing from the Holy Spirit and preserved them for us in the heavenly realms where He sits alone as Sovereign over all. He is the God and Father of Christ and just as He sent His Spirit and all the blessings of His Spirit to Christ, He will also send these blessings to those who are united to Christ. So, what should be our response? The very first word of verse 3. We must praise God the Father for this. Conclusion: So CBC, what have we learned today that refines our beliefs and guides our lifestyles? Basics of Faith and Practice: [Slide 17] God is the God and Father of our Lord Jesus Christ. God has called Jesus His Beloved Son in whom He is perfectly pleased. Jesus Christ is the mediator of a new covenant. He is the last and final human representative of a new cosmic reconciliation plan. In this, God the Father has given every blessing from the Holy Spirit to those who are united to Christ by true faith. Not only has He given these blessings to us, but they are kept secure for us until the consummation of that Kingdom of heaven… when Heaven comes to earth and God dwells with us. What response should God's people have to these great truths? Simply, praise God! Amen? Let's get a little more specific then on what we've learned and how we can live differently. 1.) [Slide 18] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God the Father gives every Spiritual blessing to us who are in Christ. a. There are a few layers to this truth that we need to understand. b. First, we must see the glory of the Father as a loving and caring Father that provides all His children's needs. i. In the scriptures it is shown that Fathers, even the wicked ones, know how to give good gifts to their children. ii. Christ says, “what father when their child asks for fish the father gives them a snake? What father when their child asks for bread, gives them a rock?” iii. Now that isn't to say that there aren't crummy fathers out there. All Jesus is saying is that you don't have to have God help you be kind to your own children. iv. In this our Heavenly Father is the best possible Father that could ever be. v. He provides all that we would need and abundantly more than we would ask or think. vi. God, as Christ's Father, and Christ as Our Lord, ensures that God is also OUR Father and that He will give us all that He has given to His Son. c. A Second layer of this teaching is that there is nothing lacking in Christ. i. There are many brands of Christianity that disagree with this either by implication or by explicit teaching. ii. Some brands of Christianity insist that Christ has accomplished everything, but in order to access it, we must work hard or do something to get it. iii. Some brands of Christianity insist that without our effort we cannot be justified. iv. Some brands of Christianity insist that once you are converted, there is a second step YOU must take to experience a greater spiritual life, inherit more Holy Spirit blessings, and be closer to God. v. All of these fundamentally disagree with what this passage teaches us. vi. God has given Every blessing of the Holy Spirit to us who are in Christ. If you are a true believer, He has given every blessing to you. vii. That is not to say that you won't grow or progress. But it is to say that there is nothing lacking in you, from the moment you believe to the moment Christ returns. Your Spiritual blessings are given to you and they are secure in heavenly realms. d. A third layer to this is the assertion that grace and peace are included in these Spiritual blessings. i. Grace is how God enables His people to do and be what He wants them to do and be and peace is the result. ii. Therefore, we can confirm that the grace and peace we wish to one another is from God the Father, who has given all Spiritual blessing to us in Christ. iii. So when we wish these things to a true believer, we can rest assured that it is not an empty wish. God will grant our hope for them to have grace and peace. iv. So let's say grace and peace to you instead of “take it easy” “see ya later” or even worse “good luck”. Ugh! Grace and Peace to you! 2.) [Slide 19] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that the blessings God gives are given from His Spirit and by the mediatorial role of Christ as our covenantal head. a. God does not give us Holy Spirit blessings because we have earned it. b. God does not bless us because we pray or because we read His Word. c. In fact, nothing we do has any impact on what God has given to us in Christ. d. We aren't even in the equation. e. God the Triune has done this. By Himself. f. And we would do well to remember this. g. God the Father gives it from the Spirit through the Son. h. So, what are we? i. Well, we will get to it later, but we are made to be an inheritance given to Christ. We are Christ's reward for His obedience to the Father. And the Spirit is the seal upon that reward to ensure it gets to Him. j. Our salvation, our sanctification, our glorification… is God's gift to His Son sealed by His Spirit. k. We need a HUGE adjustment to how we see salvation. l. So many churches, so many worship songs, so many Christians continue to amplify and expound on how much God loved US to save us. m. This is true… But to say this without the other half… that God saved us because He loved His Son and desired a people who would praise Him for His grace forever… is to misrepresent what salvation is. n. Our salvation is primarily FOR God. It is secondarily FOR us. o. And we would do well to remember this. p. When we do… there are two responses we should have, one negative and one positive 3.) [Slide 20] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must stop boasting in any blessing God gives to us, much less any Spiritual blessing. a. What room is there to boast? b. If nothing I've done contributes to God's blessing me, and God's blessing me is primarily to bring praise and glory to the triune God, and if my salvation is simply a reward, an inheritance given to Christ for His obedience… c. Then what do I have to boast about? Is there any room to think highly of me? Am I special? d. The only reason I'm special is because God has made me special. The only value I have is because God has given me value. e. Even my image bearing of God is broken by sin! It is not an image that accomplishes the purpose for which it was formed. It is worth preserving only because of Who made it – but it is not special. In fact, it is so broken, it either needs to be destroyed or to remade. f. There is no room for boasting as a Christian. True Christians don't boast in anything save knowing Christ in His death and resurrection. g. And even that is knowledge we were shown. We did not have it of ourselves. h. Upon Peter's confession of Jesus' Messiahship, Jesus said “Blessed are you Simon Bar Jonah because flesh and blood did not reveal this to you but my FATHER who is in heaven.” i. What is the second response we should have to understanding God's gift of every Spiritual blessing in Christ? 4.) [Slide 21] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must praise God the Father for blessing us. a. There is only one good response. b. It is to praise the God and Father of Jesus our Lord. c. It is to praise the Father for His provision to us to give us every Spiritual blessing from His Spirit and to give those blessings through our union to His Son which He provided as our atonement. d. Praise is a simple application for us, but it is not always easy. e. We often neglect to praise God in our day to day. Not usually because we refuse to, but most often because we forget to. And oftentimes we forget because we live ignoring God's active part in our every day lives. f. We live in blissful ignorance of the Creator in the world created by the One we are ignoring! g. But even more devastating than ignoring God and not praising Him for common things – is to ignore God and not praise Him for Spiritual blessings. h. When we have the fortitude to resist temptation, when we have opportunities to love others, when we teach, help, and serve, when we have the opportunity to gather with God's people, when we have the pleasure of partaking of the sacraments, when we sing to God, when we give the offering, when we read the word, when we pray to God, WE SHOULD BE PRAISING GOD ALL THE WHILE. i. Not just on Sunday and not just through song. j. He is worthy of praise and worship for all things, especially the Spiritual blessings He has given us in Christ. k. Don't live your life as if He doesn't exist or that he owes you what He gives. l. Every breath and every Spiritual blessing is a gift. From a God who loves you BECAUSE He loves His Son. 5.) [Slide 22] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” Every Spiritual blessing in the Kingdom of Heaven awaits those who are in Christ. a. We do not inherit all the blessings of the Holy Spirit in this life. b. There are blessings we have yet to know. There are blessings we have yet to receive in full. c. But these blessings are not stored on earth where thieves break in and steal or where moths and rust destroy. d. They are not kept in lower plains of spiritual reality either, open to demonic attack. They are kept in the heavenly realms. A place in which God dwells and rules from. e. Although there are enemies of God that exist in this realm, they operate by the permission and the command of God the Father. f. As Martin Luther so astutely put it… Even Satan is God's Satan. No being, even in rebellion, has the ability to do something that would thwart or topple God's purposes or decrees. g. God has decreed that our Spiritual blessings are secure in the heavenly realms. There they will be preserved for us until that day that we die and come to heaven to be with the Lord or until heaven comes down to earth and the Kingdom of God arrives. h. No power of hell, no scheme of man, can ever pluck us from His hand. We are sealed until the day of redemption by the Holy Spirit. i. What can we say to this except… Hallelujah! 6.) [Slide 23] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” Christ is the only path to Spiritual blessings. a. God has compassion and love for those who are not followers of His Son. b. He gives rain and sunshine to those who are wicked. He allows people who hate Him and reject Him to live relatively fulfilling lives, have families, and enjoy all the benefits of His creation. c. But Spiritual blessings – blessings that come from the Holy Spirit, NEVER flow to anyone who is not in Christ. d. Holy Spirit blessings are only given to those whom God has chosen in Christ. We'll get to that next week. e. If you want forgiveness of sins, if you want acceptance into God's family, if you want to be an inheritance for Christ, if you want a destiny in the Kingdom of God, the only path to any of that is through Jesus Christ. f. It is not sincerity to a belief. It is not works of righteousness. It is not church attendance. It is not offerings given. It is not the people you've helped. It is not the poor you've rescued. It is not in religious ritual or practice. g. The only path to Spiritual blessings is in Christ Jesus. That is it. Because Christ alone is the only man with whom the Father is pleased. h. You can't follow Mohammed. You can't follow Budda. You can't follow Plato. You can't follow Paul the apostle. i. It is only in Christ that these Spiritual Blessings are given. j. Christ called everyone He preached to, to repent or turn from their sin and to believe or hope in the gospel which is that He died to save sinners and that He is the Lord of Glory. k. Christ is Savior. Christ is Lord. This is the gospel. l. Do you want Spiritual blessings – including a destiny in His eternal Kingdom of light and life? m. It is only in Christ that you can have it. n. So repent and believe on Christ. [Slide 24 (end)} Let me close with a prayer by the church father Polycarp. Father of Your beloved and blessed Son, Jesus Christ, we have come to know You through Him. You are the God of angels, powers, creation, and the entire race of the righteous who live in your presence. I praise You for everything. I bless and glorify You through the eternal high priest, Jesus Christ, Your beloved Son, through whom and with Him, in the Holy Spirit, be glory unto You, both now and for the ages to come. Amen. Benediction: May grace, the well-spring of all mercies And peace, the crown of all blessings, be bestowed upon you from God our Father. Until we meet again, Grace and Peace to You.

The sermon explores the nature of genuine trust in Christ through the historical example of Polycarp and the biblical figure of John. It contrasts superficial belief with deep, costly commitment by highlighting how John abandoned prosperity and risked his life to remain faithful to Jesus. The narrative emphasizes that true discipleship requires a heart loyal to God, even amidst persecution and suffering. By examining Jesus entrusting John with His gospel and mother, the message illustrates the profound responsibility placed on those whom God trusts. Ultimately, it challenges listeners to examine their own hearts and determine if they are worthy of the divine trust required for effective service.

Date: 9/6/26 Speaker: Pastor Will Broadus Passage: 1 Corinthians 6:1-12 Description: What is Jesus worth to you? In 1 Corinthians 16:1–12, Paul calls the church to support believers who are suffering and to give toward the spread of the gospel. But beneath these practical instructions is a deeper challenge: when we see Christians willing to suffer and sacrifice for Christ, we are reminded of just how worthy Jesus is. In this sermon, “All for Christ,” we look at the persecuted church, the cost of following Jesus, the importance of supporting missionaries and church planters, and the need to remain focused on the mission of the gospel rather than being distracted by petty disagreements. The witness of persecuted Christians challenges us to ask whether we see Jesus as worth sacrificing for. Their faith reminds us that following Christ may be costly—but Christ is worth it. We are called to support our persecuted brothers and sisters, participate in the spread of the gospel, embrace the open doors God gives us, and keep the mission of Jesus at the center of our lives and our church. Main Idea: We ought to support the persecuted church and the spread of the gospel because it reminds us of the worth of Christ. Key Takeaways: - Jesus is worth following even when following Him is costly. - The persecuted church reminds us of the worth of Christ. - We are called to support Christians who suffer for their faith. - An open door for ministry does not necessarily mean an easy ministry. - The church must remain focused on gospel clarity, caring for those in need, and missional urgency. - Petty disagreements should never distract us from the mission of the gospel. - The gospel has global implications—we are called to participate in taking it to people who have not heard. ——————————————— Chapters: 00:00 — Scripture Reading: 1 Corinthians 16:1–12 01:57 — Introduction: All for Christ 03:00 — Polycarp and the Cost of Following Jesus 06:20 — Supporting the Persecuted Church 10:35 — The Witness of Persecuted Christians 12:40 — Why Following Jesus Is Worth the Cost 17:00 — Supporting Christians Through Prayer, Giving & Service 20:00 — Supporting Missions and the Spread of the Gospel 23:01 — An Open Door Doesn't Mean an Easy Ministry 25:15 — Embracing the Open Doors God Gives Us 28:12 — Staying Focused on the Mission 29:15 — Don't Let Petty Things Distract You 31:26 — Gospel Clarity, Care & Missional Urgency 34:22 — The Gospel Has Global Implications 37:06 — What Are You Willing to Sacrifice for Jesus? 39:27 — Conclusion: Christ Is Worth It ——————————————— Reflection Questions: 1. Do I see Jesus as worthy of my whole life, or only the parts of my life that are comfortable? 2. What does the faithfulness of persecuted Christians reveal about the worth of Christ? 3. What am I currently unwilling to sacrifice in order to follow Jesus more faithfully? 4. Where might God have placed an “open door” for ministry in my life, even though walking through it may be difficult or uncomfortable? 5. Am I allowing fear, inconvenience, awkwardness, or opposition to keep me from sharing the gospel? 6. Are there petty disagreements or secondary issues distracting me from the things that matter most to Jesus? 7. How am I currently participating in the care of Christians who are suffering around the world? 8. How am I participating in the spread of the gospel—through prayer, giving, serving, going, or sharing? 9. Who is one person in my life who may not yet understand the biblical gospel, and how can I intentionally move toward them? 10. If Jesus is truly worth everything, what is one concrete step of obedience He may be calling me to take this week? Please visit our website at reconcilecc.org for any questions. Thank you for helping support our mission to Preach The Gospel. Produce Disciples. Pursue Justice.

The letter to the church in Smyrna shows how Jesus calls believers to remain faithful even when following Him becomes costly. Jesus reminds the suffering church that He is “the First and the Last,” who died and rose again, assuring them that He understands suffering and has power over death. Although Smyrna was poor, persecuted, and under intense pressure, Jesus declared that they were truly rich because He valued eternal faithfulness over earthly wealth and success. Jesus did not promise that their suffering would disappear; instead, He told them not to fear, explaining that their trials were limited and ultimately under His authority. He called them to be faithful unto death, promising them the “crown of life,” a victor's wreath representing eternal reward. The examples of Shadrach, Meshach, Abednego, Esther, Stephen, and later Polycarp demonstrate that genuine faithfulness means choosing Christ regardless of the outcome. Ultimately, the church of Smyrna teaches that the greatest crown is not earthly wealth, comfort, influence, or recognition, but remaining faithful to Jesus until the end.If this message encouraged you, be sure to like, subscribe,and share it with someone who needs hope today. Ready to take your next step of faith? Text LIFE to 40371. To learn more about Liberty Live Church, visit ⁠⁠⁠www.libertylive.church⁠⁠⁠.

When the flames refused to touch Polycarp, his executioners had to find another way — and Jim Scudder carries that courage into the sixth seal, where the sun turns black, the moon bleeds, and the mightiest men on earth go hunting for the most expensive real estate there is. Click Here to view episode images.

In this episode of FACTS, Stephen Boyce and Pat May explore the biblical and historical roots of relic veneration in Christianity, while responding to a video by pastor Josh  @LakepointeChurch . Did Christians borrow the practice from paganism, or does the idea already exist within the biblical world? We look at Joseph's bones, Elisha's relics, Peter's shadow, Paul's handkerchiefs, and the early Christian treatment of the martyrs.We also examine some of the earliest Christian evidence, including the Martyrdom of Polycarp, Gregory of Nyssa, Ambrose, Jerome, and Augustine, alongside pagan critics like Julian the Apostate and Eunapius, who openly mocked Christians for honoring the bones and tombs of the martyrs.The episode asks a simple question: if relic veneration was merely a pagan corruption of Christianity, why were pagans themselves attacking Christians for doing it?https://www.academia.edu/172562474/Jerome_and_Canonical_Authority

If you've ever wondered what you'd do if following Jesus actually cost you something, the church in Smyrna forces the question into the open. We walk through Revelation 2:8–11, where Jesus speaks to believers living under pressure, poverty, and public hostility, and He doesn't offer denial or hype. He offers Himself: “the first and the last,” the One who died and came to life, the only King whose resurrection changes what suffering means. We also zoom in on the real-world backdrop of early Christian persecution through Pliny the Younger's correspondence with Emperor Trajan. When the state asks, “Are you a Christian?”, the choices are brutal and simple: deny Christ and go free, or confess Christ and face prison. That context makes Jesus' words land with weight: “Do not fear what you are about to suffer… be faithful unto death, and I will give you the crown of life.” Along the way, we talk about economic consequences of convictions, the trade guild pressure to treat Caesar as lord, and how Jesus can call a poor church “rich” in ways the world can't measure. Then we widen the lens to the body of Christ today. If believers in places like North Korea, Somalia, and Yemen suffer for the name of Jesus, we are not detached spectators. We're family, called to pray, to give, to hold the rope, and to stand firm where we are. We close with the story of Polycarp of Smyrna, a living example of what it looks like to take Jesus at His word when the fire is real. If this strengthened you, subscribe, share it with a friend, and leave a review so more people can find hope that doesn't break under pressure.

August 2, 2026 - Sunday PM Sermon   This episode is a deep, classroom-style walkthrough of the book of Philippians. Neal opens with historical background on Philippi — its Thracian origins, Hellenistic and Roman developments, and religious landscape — then situates Paul's letter as one of the prison epistles (circa AD 60–63). The episode covers the founding of the Philippian church in Acts (Lydia, the riverside prayer group, the jailer and his household), Paul's relationship with the Philippians, and the practical reasons he wrote: encouragement, guidance, and unity in the face of internal strife and looming external persecution under Nero. Key topics examined include authorship and dating, the epistolary structure (greeting, thanksgiving/prayer, body, closing), and the letter's major themes: joy and rejoicing (repeated throughout), the unselfish mind (phronein), unity and putting others above self, humility exemplified in Christ (Phil. 2:5–11), and the believer's identity as saints set apart. Neal highlights recurring motifs and examples Paul uses — servants/bondservants, overseers and deacons, and the epistolary prayer in Philippians 1:3–11 — and stresses Paul's conviction that his imprisonment actually advanced the gospel by opening doors to new listeners (guards, officials, citizens). The episode also draws practical, 21st‑century applications: how Philippians addresses fear of death and uncertainty, coping with division and disharmony, maintaining healthy church and family relationships, financial support and the relationship between churches and preachers, dealing with false teachers, and cultivating a Christlike attitude. The presenter underscores three central pastoral words for the church: gratitude, guidance, and gladness, and points listeners toward living out sacrificial priorities, strong relationships, and joyful service. Format and tone: this is a recorded Bible class/sermon aimed at helping listeners build a bridge from first‑century context to present application. There are no external guests; the lesson is delivered by the class instructor with references to biblical figures (Paul, Timothy, Lydia, Epaphroditus, the Philippian jailer) and later church fathers (Polycarp). Expect a mix of historical background, exegetical explanation, thematic overview, and concrete life application centered on knowing Christ, pursuing unity, and adopting the mind of Christ. Duration 46:11

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Title: A Song for The Repentant Text: Psalm 51 FCF: We often struggle knowing the depth of our sin and our hope only in God for mercy. Prop: Because God alone is the only hope for sinners, we, being sinners, must seek Him alone. Scripture Intro: [Slide 1] Turn in your bible to Psalm 51. In a moment we'll read the psalm from the Legacy Standard Bible. You can follow along in the pew bible on page 629 or in whatever version you prefer. One Puritan writer compared the preparation and delivery of a sermon on Sunday as the preacher going to the market and grocery shopping for the congregation. He provides the raw materials for the flock to prepare for themselves spiritual meals for the remainder of the week. I have found this illustration to be accurate. For the last nine months we've been eating from one particular diet together. But sometimes it is good to take a break from the normal and shop in different aisles of the store. As a pastor I am commanded to preach the whole counsel of God's Word. And so, for the next three weeks we'll get some variety to our spiritual diet. Today, we will approach a rather well-known but theologically rich and incredibly relevant psalm. Psalm 51. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Holy and infinite God, you are unlike all that is in Your creation. You are perfect and pure. You are right and just in all Your ways. Yet we are sinners. We fall short, miss the mark, and transgress Your ways. Yet You are merciful none the less. You are kind and gracious. You have made provision to forgive and to restore those who are broken and contrite. You have made a way for the repentant to be set free. I pray that You would help us to see, through the anguish of the psalmist, the path to mercy and forgiveness. I pray that you would help us to understand how repentance is not only the first word of the gospel but is the path to receiving mercy from You. Teach us in this song Lord, we pray this in Jesus' name, Amen. Transition: [Slide 2] “When we truly comprehend our own nature, repentance is no dry doctrine, no frightening message, no morbid form of self-flagellation. It is, as the early church fathers said, a gift God grants which leads to life.” Charles Coleson [Slide 3] “Every man feels more comfort and spiritual joy after true repentance for a sin than he had in that innocence before he committed the sin.” John Donne “Real repentance produces confession and forsaking of sin, reconciliation and restitution, separation from the world, submission to the lordship of Christ and filling of the Holy Spirit.” Vance Havner [Slide 4] “Upon the two hinges of faith and repentance do all the promises of the Bible hang.” George Swinnock “The grief of repentance is never loss in any way; not to experience this grief, that is loss indeed.” R.C.H. Lenski Let these words wash our minds to prepare us for the exposition of this psalm this morning. I.) God alone is the only hope for sinners, we must confess the depth of our sin and look to God for cleansing and a restored relationship to Him. (title – 5) a. [Slide 5] For the choir director. A Psalm of David. When Nathan the prophet came to him, after he had gone in to Bathsheba. i. Scholars agree that although the titles of the psalms are very old, they are not original to the text of the psalm itself. ii. Although not inspired by God, they still can serve as a contextual commentary for the occasion of the psalm by an ancient commentator. iii. We should read this title then, as we might read the writings of Polycarp, Irenaeus, or Clement of Rome. iv. With those caveats, there really is no reason to doubt the title given to Psalm 51. v. Everything in the psalm seems to fit the context described which occurs in 2 Samuel 11 and 12. vi. After Nathan the prophet comes and confronts David for his sin with Bathsheba and his murder of her husband Uriah the Hittite, David realizes his sin and repents. vii. What is noteworthy however, is the personal nature of the repentance voiced in this psalm but knowing that David submitted this into the psalter for all of Israel to sing. viii. Most often we don't think of personal repentance as something that is public. In fact, due to shame we wish it to be private. Indeed, David tried to hide his sin with Bathsheba by killing her husband. ix. But now David makes his repentance public to all of Israel. Why? x. Two reasons. First, his sin had become public. And second, he is the King of Israel. That is what leaders do. xi. So now, let us explore this song for the repentant. b. [Slide 6] 1 - Be gracious to me, O God, according to Your lovingkindness; according to the abundance of Your compassion blot out my transgressions. i. David begins his song of contrition, with a plea for God to be gracious. ii. That God would give him favor and compassion that is consistent with His loyal love. iii. The word “lovingkindness” is one of the most important words in the Old Testament. It is used almost 250 times and each time there is some difficulty bringing it into English. Why? Because it has many ideas rolled into it. 1. There is the aspect of covenant loyalty where there have been promises made to be loyal. 2. Faithfulness 3. Love 4. Goodness 5. Graciousness 6. Kindness 7. All of these are bound into this word. Therefore, it is difficult to come up with a good English word to encapsulate all of it. 8. Lovingkindness is often used, I think I prefer Loyal love. iv. In any case, David pleads with God to be gracious to him in a way that is consistent with that covenant love and faithfulness that God has. v. We can understand even more about this as David writes the second half of this verse. vi. In the psalms there are often relationships between phrases. The second phrase can reword, explain, expand on, or be set in contrast to the previous phrase. vii. David's second phrase here helps us to understand what God dealing according to His loyal love would look like. viii. It is according to God's abundant compassion, and the graciousness he desires of God is specifically to blot out his transgressions. ix. Blotting out here means to forgive but it carries with it a destructive or punitive component. To blot something out means ink must be scrapped off the page or the tablet record must be smashed. c. [Slide 7] 2 - Wash me thoroughly from my iniquity and cleanse me from my sin. i. David continues begging God to wash and cleanse him. ii. David wants to be free of the sin he has committed. iii. And notice that David has used three different words to describe his failure. Why? iv. Iniquity, transgression, and sin are different words that when combined together serve to paint the whole picture of sinfulness. Whether it is a minor misstep or outright rebellion, whether it is accidental or purposeful, the full scope of sin is encompassed with these three Hebrew words. v. But why does David desire to be washed? d. [Slide 8] 3 - For I know my transgressions, and my sin is ever before me. i. He is fully aware of his failures. ii. He knows them, why? Because they are ever before him. iii. He is haunted by what he has done. e. [Slide 9] 4 - Against You, You only, I have sinned and done what is evil in Your sight, i. Is David's statement here true? ii. In one sense it isn't. He certainly sinned against Uriah, whom he had murdered. He certainly sinned against Bathsheba with whom he fornicated. He certainly sinned against the people of Israel by failing them as their King. iii. But in a very real sense, every sin is ultimately against God. And sinning against God is far more egregious than sinning against another human being. iv. David's statement here is not to excuse himself from the hurt he caused others… rather, it is to recognize that ultimately his sin against others is a sin against God first. v. He has done evil. vi. In fact, sins against other humans can easily be dismissed. We often justify our sins against others because they deserve it. It is a twisted sense of justice that we come up with. vii. But when all sins are against God – who never earns our sins against Him… we are without hope for justification. viii. And that is what David goes to next. f. [Slide 10] so that You are justified when You speak and pure when You judge. i. David confesses that God is right to speak against him and to judge him. ii. There is no shadow of doubt in David's mind… God can and should punish him for his sin. iii. And then David says something even more astounding. g. [Slide 11] 5 - Behold, I was brought forth in iniquity, and in sin my mother conceived me. i. Some have tried to interpret this verse to say that David is confessing that he was conceived as a result of some adulterous or sexually immoral behavior by his mother. ii. Although grammatically that is possible, there is no justification contextually to interpret the verse this way. iii. It is just as grammatically possible that David is talking about his own sinful condition and its origin. iv. David has been begging for God's gracious and loyal love, recognizing his own sin and even saying that God is just to judge him. v. If David was conceived by an act of sin, that is his mother and father's sin… not his. And that has no real bearing on what he is saying in the psalm so far. vi. The only real possible interpretation, which is almost universally accepted by Old Testament scholars, is that David is talking about his own sinful condition and when it infected him. vii. Now I won't say that this verse outright teaches the doctrine of original sin – but it certainly accords with it. What is the doctrine of original sin? viii. [Slide 12-16] Turn with me to Romans 5 and we will read not just verse 12 which is the supposed proof text of this doctrine… but let us read 12 through 21. 1. The doctrine of original sin is important (though it is under attack today) primarily because Paul sets Adam and Jesus up as two representatives. Jesus is actually called the last Adam by Paul in 1 Corinthians. 2. He specifically calls Adam a Type of Christ. Meaning that what Adam has done is like what Christ has done. It is actually what we'd call an anti-type. 3. Just as Jesus secures life, righteousness, and acceptance from God, our former representative Adam doomed us to death, sin, and condemnation from God. 4. It is by Adam's failure that all men die, inherit a sin nature, and are condemned before God earning His wrath. And this is all before they ever commit a sin themselves. 5. Paul says that though the law had not yet come to reveal sin, men still died… why? Because they were sinners already even if they didn't know they had committed sins against God. 6. Paul says in Ephesians that we are children of wrath… by nature. Naturally. We are born that way. 7. It has been expressed this way, “We are not sinners because we sin, we sin because we are sinners.” 8. This is the doctrine of original sin. And what David says here is right in line with that doctrine. ix. [Slide 17] At his very conception… he was ALREADY a sinner. At his birth he was brought forth in iniquity. Before David ever committed any sin willfully, he was already a sinner in his heart. x. This serves as further proof that God is just and pure to judge him for his sin. xi. David does not see his sin with Bathsheba and against Uriah as a rare blemish in a long history of otherwise righteous behavior. Instead, he confesses, that this sin was borne out of his very nature. h. [Slide 18] Summary of the Point: As a song for the repentant this psalm focuses on one primary truth. And that is that God alone is the only hope for sinners. In the opening stanza, David explains why that is. Why is God alone the only hope for sinners? Because we are all sinners by nature. The depth of our sin is great and the stain of sin is impossible for us to remove. And worse still, every sin is ultimately a sin against The Creator and Judge of the universe. He will rule in justice. He will never pardon the guilty. In that economy, in that legal climate to where else can we run than to the judge? Indeed, we must confess our sinfulness before God and seek Him alone for mercy and to cleanse us and to restore us to a proper relationship with Him. [Slide 19 (blank)] Transition: But what is the solution to David's problem? II.) God alone is the only hope for sinners, we must seek God for a change from the inside out. (6-12) a. [Slide 20] 6 - Behold, You delight in truth in the innermost being, and in the hidden part You will make me know wisdom. i. Now David moves to the solution of his sin problem. ii. Although he is a sinner by nature, he knows that God delights in the innermost person. Who we are inside. But David has already said that who he is naturally, inside, is a sinner. iii. So, if God is to grant mercy and restore the relationship, God must act in his innermost being and must give him truth and wisdom. iv. David isn't going to find it on his own. b. [Slide 21] 7 - Purify me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. i. David speaks now of a cleansing. ii. Hyssop is a plant used in ritual cleansing ceremonies performed by the priest. It would be dipped in the blood of the sacrifice and sprinkled on things and people to make them ritually pure. iii. David is asking for God, as his priest, to spiritually, morally, cleanse him and make him cleaner, purer, and whiter than he has ever been. To truly make him righteous. c. [Slide 22] 8 - Make me to hear joy and gladness, let the bones which You have crushed rejoice. i. Daivd begs for joy and gladness even from the same bones which God has crushed in shame and guilt. ii. David desires to be free of the anguish of sinning against God. iii. He wants to be vindicated. He doesn't want this sin to be synonymous with him any longer. d. [Slide 23] 9 - Hide Your face from my sins and blot out all my iniquities. i. Most often in the Old Testament, God hiding his face is a bad thing. ii. Here, however, David doesn't want God to look on his sin. iii. He wants it ignored, gone, separated, expiated, atoned for. e. [Slide 24] 10 - Create in me a clean heart, O God, and renew a steadfast spirit within me. i. David asks God to give him a new heart. One that is clean. ii. To actually create (not recreate) a new heart within him. iii. We see striking similarity to David's plea and God's promises concerning the new covenant where he will give a new heart of flesh to those whom He is saving. iv. David then asks for a steadfast spirit. A spirit that is able to endure temptation again and choose righteousness. f. [Slide 25] 11 - Do not cast me away from Your presence and do not take Your Holy Spirit from me. i. As we saw in 2 Thessalonians, no one can truly go out from the presence of God. Why? Because God is everywhere and He is every when. ii. But, to be cast from His “face” presence, which is the Hebrew word here, is to be put away from his favor and his compassion. iii. Disagreement abounds on how the Holy Spirit interacted with Old Testament saints. Did He merely come upon them? Did He regenerate them? Did He indwell them? iv. We certainly do know that the Spirit came upon Old Testament people to empower them to do things. Much like the Holy Spirit fell upon people in the New Testament to produce sign gifts. v. And this could, perhaps, be what David is referring to. He doesn't want the Spirit to be taken from him as the King of Israel. vi. However, we could see this as hyperbolic language where David is basically asking that the Spirit not be grieved. vii. We have already said that the presence referred to previously is the benevolent presence of God. So, taking the Spirit away could simply mean, grieving Him or experiencing a dryness or farness from God's presence. viii. In any case, David's plea, really, is to return to a right relationship with God. ix. And that is what he says next. g. [Slide 26] 12 - Restore to me the joy of Your salvation and sustain me with a willing spirit. i. David wants to go back to the days when he rested in the joy of God's deliverance and saving grace. ii. He wants God to give him a spirit which desires to obey God, and that obedience to God will be what sustains him. iii. David wants to walk in right standing with God. iv. Such is the desire of all who are truly repentant. h. [Slide 27] Summary of the Point: This song of repentance shows us that God alone is the only hope for sinners. So not only does David seek God to cleanse him from sin, but He seeks God to change him from the inside out. He seeks God to make him a new creation. He seeks God to help him to never be this way again. We too must seek God to change us. Transition: [Slide 28 (blank)] The repentant heart does not just want to be washed, restored, and changed. A repentant heart also wants to warn others who might fall into the same traps. III.) God alone is the only hope for sinners, we must teach sinners of Him and His ways. (13) a. [Slide 29] 13 - Then I will teach transgressors Your ways, and sinners will be converted to You. i. David moves on to the result of the restoration of his relationship with God. ii. Only when he is restored will he be able to teach others who are sinners God's ways both by command and demonstration. iii. Only when he is free from these things will he be able to instruct others of God's ways and see them convert to following God. iv. David sees his relationship with God as the foundation of his evangelistic efforts. b. [Slide 30] Summary of the Point: David is beginning to widen his focus. He begins with God, expands to himself and God, and now he expands to himself and God and others who are sinners and do not worship God. David recognizes that after his restoration he can once again turn to sinners and point them to God. He has just come to God for mercy. He can point them there also. We too must teach by command and example that sinners must seek God alone for mercy and forgiveness. [Slide 31 (blank)] Transition: But there is yet another aspect of his life that has been affected by his sin. David must now seek deliverance so that he can properly worship God. IV.) God alone is the only hope for sinners, we must be repentant of sin if we are to worship God. (14-17) a. [Slide 32] 14 - Deliver me from bloodguiltiness, O God, the God of my salvation; then my tongue will joyfully sing of Your righteousness. i. Worship of God is harmed by his status. ii. He is guilty of murder. iii. Although there are no external standards set for worshipping God, our sin makes us unworthy to worship Him. This is why a sacrifice was required for the Israelites and this is one of the reasons Jesus had to die. So that an atonement could be made for us so we could be brought near to God. iv. David reveals that only when he is delivered from murder can he sing, joyfully, about God's laws and righteousness. b. [Slide 33] 15 - O Lord, open my lips, that my mouth may declare Your praise. i. With guilt and shame, we are often chased into silence. We hang our heads and we close our mouths. ii. With guilt comes great sorrow and despair. iii. David asks the Lord to open his mouth so that he can worship Him and praise Him. Why? iv. Because when we sin against Him, praising Him is far from our minds. v. When you feel like a wretch you feel unworthy to speak to Him, let alone sing to Him. vi. But God again is the one David turns to. Though God is the one offended, David again turns to the One He offended for help to praise Him. c. [Slide 34] 16 - For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering. 17 - The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise. i. A sacrifice is required to worship God, to bridge the gap between sinners and a Holy God we need a sacrifice. ii. However, ritual sacrifices without true repentance is repugnant to God. iii. Mere confession of truth and belief in a Savior without genuine repentance and obedience is equally as repugnant to God. iv. The real sacrifice, or might we say, the effective sacrifice is one that brings a broken spirit and contrite heart over sins committed. v. A person who comes in this way, God will surely show mercy to. d. [Slide 35] Summary of the Point: David is relentless. God is the only hope for him. He recognizes his murder guilt. He knows that only God can deliver him from it. And until God does, he is not able to sing in joy or praise to Him. David would gladly offer every sacrifice under the sun to rid himself of his shame – but a broken spirit and contrite heart is the sacrifice that is necessary. And that is what he has come with. For us also, if we are to worship God properly, we must be continually repentant of sin. Transition: [Slide 36 (blank)] The final two verses widen David's focus to all of God's people. V.) God alone is the only hope for sinners, we must trust the Lord that He will one day gather His people together to worship Him perfectly, forever. (18-19) a. [Slide 37] 18 - By Your favor do good to Zion; build the walls of Jerusalem. i. David now expands even further his view to the people of God. ii. He has seen how his sin has alienated him from God. iii. He has seen how his sin prevents him from speaking to sinners about the Lord. iv. He has seen how his sin prevents him from worshipping God. v. But now he sees how his sin has affected all of Israel. vi. He asks God to be favorable and gracious to Zion, and to build the walls of Jerusalem. vii. Zion is often interchangeable with Jerusalem but definitely has an eschatological, new Kingdom layer to its meaning as well. viii. Zion is not simply the physical city of Jerusalem it represents the future hope of a future kingdom governed from a future version of Jerusalem that is perfect. ix. Zion speaks not just of the kingdom itself but to its holy citizens. x. We know that David is referencing this future Kingdom because at this time the walls of Jerusalem were already built. They don't need to be rebuilt. xi. David asks that God fulfills his promises to His people. b. [Slide 38] 19 - Then You will delight in righteous sacrifices, in burnt offering and whole burnt offering; then young bulls will be offered on Your altar. i. There are a few points we need to see in his final statement here. ii. When this future Zion comes, this perfect Kingdom that God has promised His people, at that time God will delight in righteous sacrifices. iii. Righteous sacrifices is an interesting term. Before he said that God doesn't delight in sacrifices and that His sacrifices were a broken spirit and contrite heart. iv. But in this new Kingdom, God delights in sacrifices that are up to the standard that God has set. They are perfect. They are complete. v. And God will delight in righteous burnt offerings where all that was acceptable was completely burnt up. vi. Furthermore, at that time, young bulls will be offered on His altar. vii. What is this saying? viii. I think we could at very least say that at this time the sacrifices will be perfect and they will be filled with thanksgiving and peace with God. ix. But I think we could take this even further to suggest that David is looking ahead to a time when sacrifices are no longer performed to deal with sin. x. Perhaps David looks ahead to a time when sacrifices mean something completely different. Looking back… instead of looking forward. c. [Slide 39] Summary of the Point: A song for the repentant ends with a look to the future, which is what all repentant people should look to. We trust the promises of God that He is near to the contrite. We don't dwell on our past failures, but we continue to turn from them and to what God commands of us. God alone is the only hope for sinners. And Christ died for sinners. So, we look and trust in the promises of God through His Son that one day He will return and bring us into His Kingdom… forever. Conclusion: So CBC, what have we learned today that refines our beliefs and guides our lifestyles. Basics of Faith and Practice: [Slide 40] After Nathan confronts David and exposes his sin, David is cut to the heart. This song he has written after those events, are no doubt an accurate representation of his pleas to God for restoration. Entering this song into the psalter, David invites all of God's people to worship the Lord with a song of repentance. A song of contrition. For that is what repentance is. It is an act of worship. It is an act of faithfulness to God. Turning from sin and to God is the first word of the gospel that Jesus proclaimed. And this song is a paradigm, a template, a pattern for all who would repent of their sin and turn to God. It could be a wrote prayer we pray to God concerning our own sins. It could be a song we sing in our heart as we seek the Lord for restoration. Psalm 51 is a gift to us from a broken man. We too must be broken and repentant. We must seek God alone, because he is the only one who can help sinners in their plight. And we must seek Him to forgive, restore, and bring us safely to His Kingdom. But let's get a little more specific on what this psalm teaches us. 1.) [Slide 41] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God alone is the only hope for sinners. a. Why is this true? Why must we affirm this? b. Let's start where David started. c. God alone is the only hope for sinners because He alone is gracious, compassionate, and loyally loving. i. God is able to cleanse and deliver us. ii. God is concerned about our inmost parts and who we are at our very core. Not just our thoughts and emotions, not just our bodies, but our very souls. iii. God as our Creator knows us better than we know ourselves. He formed us and shaped us in the womb. He has fearfully and wonderfully made us. iv. God can create new hearts. He can create a new steadfast spirit in us. v. God can sustain us. God gives favor, love, grace, kindness, goodness, and salvation. d. But this only tells us that God is the best hope for sinners. Why must we conclude that God is the ONLY hope for sinners? i. Because all mankind are sinners by nature. All mankind are children of wrath by nature. ii. All men, through Adam, inherit death, condemnation, and sin. iii. God is right to judge every single human ever born who are born with Adam as their representative, because through Adam, all men inherit this sin status before God. iv. And regardless of what men do in this life… they begin as sinners. And because they are sinners… they will… indeed, they must… sin. v. Sinners cannot save themselves. They cannot work hard enough to restore a relationship with God on their own. vi. David even said that if there was a sacrifice that God would have accepted, he would have given it. But God desired a broken spirit and a contrite heart. vii. God desires all of us to come to that one conclusion – that we are hopeless without Him. e. All sinners have only one hope. And it is God. f. That is awkward… why? g. Because God stands in judgment over them as a righteous judge. h. But this just illustrates the desperate condition of sinners. We are so hard up for help that our only recourse… is to ask the judge who just sentenced us… the judge who wrote the law we broke… for mercy. i. It is a good thing… He is near to the contrite.

The sermon analyzes the letter to the church in Smyrna, highlighting their experience of severe tribulation and poverty caused by persecution from a hostile synagogue. It contrasts their material suffering with their spiritual richness, emphasizing that true wealth is found in faithfulness to Christ rather than earthly possessions. The preacher warns against developing a persecution complex and clarifies that opposition often stems from religious zeal rather than mere state authority. Drawing parallels to Daniel and the martyrdom of Polycarp, the message encourages believers to remain steadfast without fear, trusting in Jesus' victory over death. Ultimately, it calls the congregation to hold fast to their name in Christ, assured that conquering through suffering leads to eternal life.

The sermon analyzes the letter to the church in Smyrna, highlighting their experience of severe tribulation and poverty caused by persecution from a hostile synagogue. It contrasts their material suffering with their spiritual richness, emphasizing that true wealth is found in faithfulness to Christ rather than earthly possessions. The preacher warns against developing a persecution complex and clarifies that opposition often stems from religious zeal rather than mere state authority. Drawing parallels to Daniel and the martyrdom of Polycarp, the message encourages believers to remain steadfast without fear, trusting in Jesus' victory over death. Ultimately, it calls the congregation to hold fast to their name in Christ, assured that conquering through suffering leads to eternal life.

The sermon analyzes the letter to the church in Smyrna, highlighting their experience of severe tribulation and poverty caused by persecution from a hostile synagogue. It contrasts their material suffering with their spiritual richness, emphasizing that true wealth is found in faithfulness to Christ rather than earthly possessions. The preacher warns against developing a persecution complex and clarifies that opposition often stems from religious zeal rather than mere state authority. Drawing parallels to Daniel and the martyrdom of Polycarp, the message encourages believers to remain steadfast without fear, trusting in Jesus' victory over death. Ultimately, it calls the congregation to hold fast to their name in Christ, assured that conquering through suffering leads to eternal life.

Tique begins a new Conversation Series this morning looking at the life of the Christian martyr Polycarp and the theology that he was willing to die for.

Telling the Story: Part 4 Acts 7:35-53 by William Klock Not very long ago I got into an online discussion with someone about evangelism.  The people I was interacting with were telling me things like, “I don't confront, I just plant seeds” and “We're suppose to share the gospel, not tell the gospel” or “If people are getting mad at you, you're doing it wrong” and “Jesus just loved people.  He wasn't confrontational”.  I found myself wondering if these people read the same Bible I read.  And I was thinking about that whole conversation off and on these last few weeks as I've been working through Stephen's address—his very confrontational address—before the Sanhedrin. Because there's nothing namby-pamby or wishy-washy—or uh, I mean, “non-confrontational”—about Stephen's address.  I expect that if you set Stephen down in our context today and let him do what he did, a lot of modern Christians would be misquoting Matthew 7:1 at him.  You know, “Judge not lest ye be judged.”  But, of course, being confrontational, calling people to repent, proclaiming the good news about Jesus and the truth that he is Lord as something more than just another choice on the religious smorgasbord has nothing to be with being judgemental.  It has everything to do with knowing and having experienced the reality of God's goodness in Jesus and the Spirit and it's about having a vision, a hope of this broken creation—and of humanity—set to rights and God coming to dwell with us forever. We've made our way through Stephen's address over the last three Sundays.  They accused him of blaspheming the torah and the temple and Moses and instead of defending himself, Stephen instead told the story they all knew so well.  But going back to Abraham and working through it all the way to their present day, he showed how the law and the prophets, the torah and the temple had been signposts pointing the people to Jesus the Messiah.  And so it wasn't Stephen who was blaspheming torah and temple—it was them—because they'd rejected Jesus.  The Christians were the true followers of the law and the prophets, the true children of Abraham and Moses, because they recognised that that's what the story was working toward all this time.  But that wasn't what they wanted to hear.  But if we've heard the story that Stephen told, we ought to be prepared.  Rejection is how God often works.  Joseph had been rejected, but God worked something amazing from it.  Moses was rejected, but God worked something amazing from it.  Jesus was rejected, but God worked something amazing from it.  So if Stephen is rejected, we can be confident God will work something amazing from it.  I think they understood, which made them all the more angry, because they understand: if they reject Stephen, they're actually playing right into his narrative.  But they do it anyway. We'll pick up with Acts 7:54.  [Page 1088 in the pew Bibles.]  Luke tells us: “What Stephen said was a blow right to the heart. When they heard it, they gnashed their teeth against him.” Picture them, sitting in their dignified counsel, the priests and leaders of Israel.  But there's no response they can give that won't condemn them, so they just sit there glaring at him as they gnash their teeth. To us that's probably just a picture of rage, but Luke is pulling this image of gnashing teeth from the Old Testament—particularly from the Psalms—where it's always the wicked who gnash their teeth at the righteous or the wicked who gnash their teeth in frustration, aguish, and rage at God after finding themselves on the wrong end of his judgement.  Luke wants to make it clear that these are the leaders of Israel—the men who were supposed to know and to represent God—but instead they've rejected his Messiah and are revealing their wickedness.  Think of Jesus in John 8, addressing a crowd of angry scribes and Pharisees.  “We've got one father and that's God,” they yelled at him.  And he said back, “If God were really your father, you would love me, because I come from God…No, you are from your father, but your father is the devil.” And then, in stark contrast, Luke describes Stephen in verse 55: “He, however, was filled with the holy spirit, and looked steadily up into heaven. There he saw the glory of God, and Jesus standing at God's right hand. ‘Look!' he said. ‘I can see heaven opened, and the son of man standing at God's right hand!' They've rejected Jesus.  They sit there, almost demonically gnashing their teeth at him—the posture of the wicked who stand condemned before God.  And Stephen stands before them full of the Spirit and with the very vision of heaven those men had longed for.  Luke said at the beginning of all this that as they looked at Stephen his face was like the face of an angel.  And Stephen shouts out to them, “Look!”  I can imagine them looking around, wondering what he's insisting they look at, because of course, no one else is seeing what he sees.  But the fact that his own face had been transformed—or even transfigured—says that he must have been seeing something and they knew it.  And he goes on, “I can see heaven opened and the son of man standing at God's right hand!” I think that whenever I've read this, I've tended to picture Stephen looking up, pointing past the ceiling of the room they were in, as if he's been given a glimpse into—you know—heaven—up there.  But the more I think about the imagery and context here, I don't think that's it.  I think we should be thinking back to episodes like the one in 2 Kings 6.  Israel was under attack by the Arameans.  The Prophet Elisha and his servant, Gehazi, were staying in the city of Dothan when it was surrounded by the Aramean army.  They woke up in the morning to see the huge army surrounding the city and Gehazi began to worry.  “What shall we do?” he asked Elisha.  And Elisha calmly told him, “Don't be afraid, for those who are with us are great than those who are with them.”  I picture Gehazi standing there wringing his hands.  And so Elisha prays, and as he prays, Gehazi's eyes are opened and on the hills all around he sees horses and chariots of fire surrounded the Aramean army.  And that heavenly army didn't arrive when Elisha prayed, like heaven, it was there all along.  The miracle was simply God's gracious allowance to open the eyes of Elisha's servant to see it. It's a reminder that heaven isn't up there, some far away place.  Heaven is here.  God created earth and heaven to overlap, for us to live in his presence.  Our sin has driven a wedge between the two.  But God and his realm are never far away.  As Gehazi was reassured that day as he saw a glimpse of heaven, so Stephen was reassured as the stood before the Sanhedrin.  As the highest court of the Jew was about to render a judgement against him and condemn him to death, I think we should understand what he saw as a sudden revelation of the heavenly court.  And there stood Jesus, the son of man.  The son of man was the character in Daniel's vision who rose to take his throne at God's right hand and from there to quelled the angry kings and nations that raged against God.  And now Stephen sees the ascended Jesus, not now sitting on his throne as Lord, but standing at the right hand of God, the great judge, to act as his advocate and witness.  The court of Israel was condemning him to death, but the heavenly court, the heavenly judge was ruling in his favour. What's interesting about this comparison between the chariots of fire and Stephen's vision of the heavenly court, is the result, the aftermath, the response of God's man.  Because the chariots of fire didn't swoop down to crush the Aramean army.  Instead, Elisha prayed again and God blinded the Arameans.  And Elisha then went out and convinced the blinded Arameans to follow him to Samaria, where Elisha prayed again and the Lord opened their eyes.  The king wanted to slaughter Elisha's “prisoners”, but Elisha warned the king.  It wasn't the king who defeated and captured them, God had done that.  So instead the king prepared a feast for them and then sent them on their way home.  This was Israel in one of her finer moments, obeying God, being light to nations, making known the grace and glory of God.  And I'll come back to it shortly. I think Luke's main point in telling us about this heavenly vision of Stephen's ties in closely with the theme of Jesus and the church being the new temple—something that comes up over and over through Acts.  Remember that for the Jews the temple was the supposed to be the place, not just where heaven and earth overlapped, but the thin place between them where God's people could meet him.  Not fully, of course.  His presence was in the holy of holies where no one could go.  But if they offered the sacrifices that would purify them from the stain of sin and death, they could draw near.  The irony was that God's presence had been gone from the temple for hundreds of years.  They'd rebuilt it when they returned from their exile in Babylon, but God's presence had never come back.  As if God was hinting to them there was something new and better to come.  And Stephen's been preaching on that theme.  The old temple was a signpost pointing to Jesus and to a new temple, not this time made with hands, but established by God himself and filled with is Spirit.  And in as much as I expect this miracle vision of the heavenly court was a gift to Stephen to encourage him—even though he doesn't seem to have needed much of that kind of encouragement—the gospel was enough—it highlighted to everyone present that day the thing that Isreal so longed for in the temple—the convergence of heaven and earth—was now happening in Jesus and his people. And while Stephen's vision seems to be unique in Christian history, we see saint after saint, martyr after martyr going to their deaths with the same sort of calm and composure that we see in Stephen.  I have to wonder if God has given others similar visions to which, for obvious reasons, we simply aren't privy.  Polycarp, Perpetua and Felicity, Ignatius, Thomas Cranmer, Nichols Ridley, Hugh Latimer, Maximillian Kolbe—all died with the gospel and prayers for those who killed them on their lips.  Brothers and Sisters, that's the witness of men and women who are confident in the gospel, in the lordship of Jesus, and in the hope of resurrection and new creation.  These are men and women who understood what the gospel is—not good advice, not another option to try on the religious smorgasbord, not something you should give a try; they knew it to be true and they knew it to be truly good news—the way, the truth, and the life.  They knew the grace of God so powerfully, that they went to their deaths praying that those who killed them would one day know it. So Luke goes on in verse 57: “But they yelled at him at the tops of their voices, blocked their ears, and made a concerted dash at him.  They bundled him out of the city and stoned him.  The witnesses laid down their cloaks at the feet of a young man named Saul.  So they stoned Stephen.  “Lord Jesus,” he cried out, “receive my spirit.”  Then he knelt down and shouted at the top of his voice, “Lord, don't let this sin stand against them.”  Once he had said this, he fell asleep. “Now Saul was giving his consent to Stephen's death. That very day a great persecution was started against the church in Jerusalem. Everyone except the apostles was scattered through the lands of Judaea and Samaria. Devout men buried Stephen and made great lamentation over him. 3 But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.” It's not just that Stephen stood firm on the gospel before the Sanhedrin and it's not just that he had a vision of heaven in which he was vindicated and could go to his death with calm and confidence.  His prayer for his enemies speaks volumes—it's a powerful witness—to the gospel itself. I can't image what it was like for Stephen.  In high school I was hit in the throat by a softball trying to catch someone's pop fly.  It hurt. Apparently I was lucky it didn't crush my trachea.  And that was a softball.  Stephen stood there—and I expect pretty quickly knelt and then lay there—as people threw rocks at him.  The biggest rocks they could find and still throw with force.  It was an absolutely brutal way to die and I can't imagine what kind of sadistic person would take joy in doing it to someone.  I guess that's yet more testimony to the influence the gospel has had on our culture.  And there, at a little distance stood Saul of Tarsus, having given the green light to the angry mob, supervising them as they threw their stones.  Keeping guard over their coats.  But as the rocks were hitting Stephen—imagine a rock breaking your jaw, crushing your nose, breaking your skull—Stephen cried out to God.  He cried out for mercy on those who were killing him. And that stands out as another witness to the gospel.  Because the whole going to a martyr's death, calmly and confidently and stoically, that's admirable, but other people had done that before Stephen.  About two centuries before, in the days when the Greek king, Antiochus Epiphanes, ruled Judaea, there had been a lot of Jewish martyrs.  Antiochus wanted to break the Jews, get them to forsake their “law”.  Get them to become more Greek, and they'd be an easier people to rule.  And so he desecrated their temple.  He made it illegal for them to circumcise their sons.  And his soldiers would round up the openly rebellious and force them to eat pork on pain of death.  2 Maccabees 7 tells the story of one family of Jewish heroes.  Seven brothers are tortured and, one by one, martyred as they stand firm in their faith, as they refuse the soldiers' order to eat pork.  They bore witness to their faith in God, to their hope in the future resurrection of the dead, but they also call down horrible curses on those pagan soldiers as they died.  With their last breath, they called down God's judgement on their enemies. But Stephen: Like those Jewish martyrs, he stood firm in faith.  He warned his accusers and his killers of God's coming judgement.  But he didn't lay it down as a curse.  He laid it down as a warning, a call to repentance—and with his last breath, a prayer for grace.  One of those Maccabean martyrs had yelled out, “This mighty power will torture you and your descendants!”  And Stephen, raised on those same stories of the martyrs, he saw that same divine persistence, but in light of Jesus he saw it very differently.  Stephen knew there is no escaping the Hound of Heaven.  But instead of divine judgment pursuing his enemies, he saw divine grace hounding them, the redeeming love of God pursing them—and if they would not be caught by it—it would pursue and catch and enfold and transform their descendants.  Somehow, someday the grace of God in Jesus, the renewing power of the gospel would catch them, because—Stephen was absolutely certain—that power will one day change the entire world.  That was the point of his powerful speech before them, after all.  From Abraham to Joseph, from Jospeh to Moses, from Moses to Jesus.  That's what the story is about: the grace and glory of the God of Israel to save his creation—not just Abraham's family—but all of creation.  It's about God, in love, giving himself to purify us from the stain of our rebellion, so that he can come home to live with us.  To restore heaven and earth.  And that gospel knowledge, that good news changed everything for Stephen. Brothers and Sisters, think about this.  Imagine people knew nothing of Jesus or the gospel or Christianity other than the astounding fact that Christian martyrs go to their deaths, not hurling curses, but calling down blessing and forgiveness from heaven on the very people torturing and killing them.  That, in itself, says something powerful about Jesus and the gospel and Christianity.  That in itself, would, I think, make a lot of people constructively curious.  That this is what we see from Christian martyrs down through history is witness to the gospel and to the very nature of our faith in the God of love who shed his blood to reconcile his enemies to himself.  A witness to the Jesus who, as he died on the cross, prayed that those who killed him would know God's forgiveness. Would that we, Brothers and Sisters, would be captivated by this same gospel of grace and the same sure and certain hope of reconciliation and resurrection and new creation.  Because our generation of Christians seems to be losing it.  We no longer think of the gospel as good news to proclaim, but as good advice to share, because Jesus is no longer the way, the truth, and the life, but now a way, a truth, a life.  We no longer have a clear hope and vision of creation set to rights by Jesus, maybe because we twisted this idea of “heaven” into a distant, ethereal, disembodied realm, instead of God's realm, present, but unseeable because of our sin.  And so we're afraid to speak of sin as that great evil that keeps us from God and we're afraid to call people to repentance and we're afraid to speak of that day when God will, once and for all, wipe the last traces of sin and evil from the world, to heal the breach between heaven and earth, to pull out the wedge we've so firmly driven between them.  And, in the same way, having consigned Jesus' lordship to a distant heaven, we fear to proclaim that most basic Christian creed—the one carved on our lychgate: “Jesus is Lord”.  Lord, not just in a far away heaven, not just someday in a far away future, but here and now. Brothers and Sisters, we need Stephen's witness just as much as the Sanhedrin did that day.  I pray that we would take it to heart.  And if we lack his confidence, if we lack his hope, if we lack his vision, or if—in contrast to Stephen—we find ourselves gritting our teeth in anger and calling down curses on our enemies, that the Lord would give us a clear vision of his grace, of his kingdom, of his glory.  Amen.

“Why aren’t you Catholic?” This question opens a discussion on the reasons some individuals hesitate to embrace the faith, including concerns about purgatory and the sacrament of confession. The conversation also addresses the nature of the papacy and its divine intention, as well as misconceptions about the Catholic understanding of salvation and works. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 02:13 – I don't go to Mass consistently. I don't feel forgiven from confession. Are there purgatory consequences? 20:52 – How do we know Papacy in its current form is what God intended. It seems like Peter was supposed to be first among equals. Polycarp and Anicetus were equals. 28:46 – I'm Not Catholic Cause I think Catholics preach a different works-based gospel. 43:55 – My best friend is a bartender. What's the best way to introduce my friend to catholic faith?

“Why Aren’t You Catholic?” addresses common concerns about the Catholic faith, including the feeling of not being forgiven in confession and the potential consequences in purgatory. The discussion also touches on the nature of the papacy and its divine intention, as well as misconceptions about a works-based gospel. Additionally, practical advice is offered for introducing friends to Catholicism. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 02:13 – I don't go to Mass consistently. I don't feel forgiven from confession. Are there purgatory consequences? 20:52 – How do we know Papacy in its current form is what God intended. It seems like Peter was supposed to be first among equals. Polycarp and Anicetus were equals. 28:46 – I'm Not Catholic Cause I think Catholics preach a different works-based gospel. 43:55 – My best friend is a bartender. What's the best way to introduce my friend to catholic faith?

A @Christadelphians Video: # The Good News #2 'In the Empire' - YouTube Summary**[Actual, provable Bible Truth]**: The word "gospel" (euangelion) did not enter a vacuum—it was already a political term used throughout the Roman Empire to announce royal births, military victories, and the ascension of new rulers. Caesar Augustus himself was proclaimed as "son of God," "saviour," and "bringer of peace" decades before Christ's birth. This historical reality makes the New Testament's claims about Jesus profoundly counter-cultural and powerfully subversive.Welcome back to our thought-provoking series on The Good News. In this outstanding expositional presentation, Brother David Fraser reveals the astonishing historical context that makes the Gospel message even more wonderful and revealing than we might have imagined.The Roman world was saturated with another "gospel"—the imperial gospel of Caesar Augustus. When Jesus was born, Caesar was already proclaimed as "son of God," "saviour," and "bringer of peace to the world." The very words we associate with Christ were carved in stone for Caesar!This insightful study explores:- How Caesar Augustus manipulated the Roman Republic into an Empire- The use of "euangelion" (good news) for Caesar's achievements- The imperial cult that demanded allegiance to Caesar as Lord- The counterfeit gospel that Christians bravely resisted- How God sovereignly manipulated Rome's decrees to fulfil prophecyThe contrast is truly wonderful: Caesar grasped at greatness through oppression and violence, while Christ emptied Himself through obedience and was exalted by God. One gospel demanded a pinch of incense; the other demands our whole hearts.

Through our study of the Patristic Period, we've seen how the earliest Christians followed Jesus, defended the truth, structured the church, and lived out Scripture. Tiffany and Pastor Jeff reflect on the most important themes from the historical theology series and how the faith of the early church continues to speak to Christians today. They also introduce the questions that will guide the next series: Where did Scripture come from? How were the books of the Bible recognized? Why were some writings excluded? And why can we confidently trust the Bible we hold today? Chapters:01:40 People and Writings from the Patristic PeriodWe revisit early church fathers such as Clement, Ignatius, Polycarp, Papias, and Irenaeus, along with writings including the Didache and the Shepherd of Hermas.03:45 Why Church History Still MattersThe earliest Christian writings reveal how believers wrestled with questions about following Christ, worship, evangelism, caring for one another, and defending the truth.05:00 Church History as the Blueprints of the Christian FaithThe New Testament provides the foundation, while early Christian writings help us understand how believers first put biblical truth into practice.06:05 The Early Church's Focus on Jesus ChristDespite suffering and theological challenges, early Christians continually returned to Christ's death, resurrection, return, and the hope believers have in Him.09:05 The Unchanging Mission of the ChurchCultures, buildings, technology, and methods change, but the church's calling to preach Christ, teach Scripture, proclaim the gospel, and care for God's people remains the same.11:05 Did the Church Decide Which Books Belonged in the Bible?Tiffany and Pastor Jeff explain the important distinction between creating Scripture and recognizing the authority Scripture already possessed.13:25 What Today's Christians Can Learn from the Early ChurchThe challenges faced by early believers remind Christians to remain rooted in Christ, grounded in Scripture, and faithful amid persecution, false teaching, and cultural change.14:30 Introducing the Next Series: How Did We Get the Bible?The next series will explore the canon of Scripture, lost books, the Gospel of Thomas, the Apocrypha, early church councils, and why Christians can trust the Bible.“ Christianity isn't built on myths or legends. It's rooted in historical events, faithful witness, and above all, the revelation of God to mankind.”  – Pastor Jeff Cranston

This message examines Revelation 2:8–11, exploring the persecuted church in Smyrna, the imperial Caesar cult, and the historical witness of martyrs like Polycarp. We see how the church's suffering and poverty were met with Christ's promise of eternal reward. The episode draws connections between first-century trials and present-day faithfulness, highlighting the call to endure, the meaning of the “crown of life,” and the assurance of victory over the second death. Listeners are encouraged to trust Christ in hardship, learn from the Smyrna church's testimony, and respond to the gospel today.

Send us Fan MailSome churches look successful and are dying. Smyrna looks crushed and Christ calls them rich. We open Revelation 2:8-11 and slow down long enough to feel the weight of a city where emperor worship is normal, loyalty to Rome is celebrated, and Christians become targets because they refuse to confess “Caesar is Lord.” That one act of refusal isn't symbolic, it's costly: scrutiny, discrimination, and poverty that reshapes daily life. We also bring in the early church history Smyrna is known for, including Polycarp, a leader tied to this congregation and remembered for his martyrdom. His famous line about serving Christ for eighty-six years isn't just a quote for textbooks, it's a window into how conviction is formed over time. Smyrna becomes a lasting picture of Christian perseverance, not because suffering is romantic, but because faithfulness is possible when pressure is real. From there we lean into Christ's own words of comfort: “I know your works… your tribulation… and your poverty… but you are rich.” We talk about why Jesus introduces himself as the One who was dead and is alive, and how resurrection hope becomes a survival mechanism for believers who may lose freedom, status, and even life. We also test the modern application: what happens when our loudest loyalties drift toward politics, culture, or any banner that competes with the kingdom of God. If you want a clear, Scripture-driven study of the church of Smyrna, Christian persecution, spiritual riches, and faithful endurance, press play and stay with us through the hard questions. Subscribe, share this with a friend who needs hope, and leave a review with the line that challenged you most.Support the showBE PROVOKED AND BE PERSUADED!

When you think about what you believe as a Christian… where did those beliefs come from?For many, the trail leads back to the apostles, the earliest followers of Jesus, and church leaders like Papias of Hierapolis.Papias was connected to the Apostle John, knew Polycarp, and helped preserve early Christian teaching during the generation after the apostles. Though most of his writings have been lost, what remains gives us valuable insight into the origins of the Gospels, the importance of eyewitness testimony, and the early church's commitment to passing down the truth about Jesus.This episode explores Papias' life, writings, and lasting influence on Christian theology.Chapters:00:00 Introduction to Papias of HierapolisPapias of Hierapolis was one of the earliest church fathers in the Patristic Period and a significant link between the Apostolic Era and the generation that followed.02:00 Papias and His Connection to the Apostle JohnIrenaeus described Papias as a hearer of the Apostle John, and Papias was also known as a companion of Polycarp.03:15 Why Papias MattersPapias was deeply concerned with preserving what the apostles actually taught about Jesus and passing that truth along faithfully.04:30 The Lost Writings of PapiasPapias wrote a five-volume work called The Exposition of the Sayings of the Lord, but only fragments remain through later writers like Eusebius and Irenaeus.05:30 Papias and the Origins of the GospelsThe surviving fragments of Papias give early insight into the origins of the Gospels, including Mark's connection to Peter's teaching and Matthew's original composition.08:10 Apostolic Tradition and Eyewitness TestimonyPapias placed strong value on the oral testimony of those who knew the apostles, emphasizing the reliability of eyewitnesses in preserving the truth about Jesus.11:40 Papias' Focus on Jesus' TeachingsPapias sought to compile and interpret the sayings of Jesus while relying on apostolic sources, helping later Christians understand the early transmission of Christ's teaching.13:00 Papias' Theology and Lasting InfluencePapias taught a premillennial view of Christ's return and preserved early Christian traditions that continue to shape how believers understand the apostles, the Gospels, and early church theology.“Papias gives us a solid historical testimony for the formation of our Christian theology. His story reminds us that the early church wasn't built on rumors or legends that developed some centuries after Jesus ascended into heaven.”  – Pastor Jeff CranstonSources: Background on Papias of Hierapoli:  https://en.wikipedia.org/wiki/Papias_of_Hierapolis

Saint Irenaeus (130–202 AD) was a Greek bishop recognized as one of the most important early Church Fathers and one of it's first major apologist. He is noted for his role in guiding and expanding Christian communities in the southern regions of present-day France and, more widely, for the development of Christian theology by opposing Gnostic interpretations of Christian Scripture and defending orthodoxy. Originating from Smyrna in Turkey, he had seen and heard the preaching of Polycarp, who in turn was said to have heard John the Evangelist. His annual Feast day is June 28 and he is venerated as a saint in the Catholic Church, Anglican Church, Protestant Lutheran Churches, the Eastern Orthodox Church, the Oriental Orthodox Churches, and the Assyrian Church of the East. He was declared a Doctor of the Church in 2022. History of the Papacy podcast at https://amzn.to/3SKhnsC Christian Saints Podcast available at https://amzn.to/3QOz8q2 Irenaeus of Lyon books available at https://amzn.to/4vuEYvR ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVine Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (twitter): https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: History of the Papacy Podcast, Sidetrack Episode 1, Irenaeus of Lyon, Sept. 7, 2013 (AtoZ History); Christian Saints Podcast, Episode-Saint Irenaeus of Lyon, August 21, 2021 (Generative sounds & Paradosis Pavilion). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Let’s explore the life and times of Irenaeus of Lyon (130–202 AD), a Greek bishop recognized as one of the most important early Church Fathers and one of it's first major apologist. Saint Irenaeus is noted for his role in guiding and expanding Christian communities in the southern regions of present-day France and, more widely, for the development of Christian theology by opposing Gnostic interpretations of Christian Scripture and defending orthodoxy. Originating from Smyrna in Turkey, he had seen and heard the preaching of Polycarp, who in turn was said to have heard John the Evangelist. His annual Feast day is June 28 and he is venerated as a saint in the Catholic Church, Anglican Church, Protestant Lutheran Churches, the Eastern Orthodox Church, the Oriental Orthodox Churches, and the Assyrian Church of the East. He was declared a Doctor of the Church in 2022. Traditional Catholic Daily Devotional podcast at https://amzn.to/4xP3oSi Getting Through Life with Theology podcast at https://amzn.to/4xKjAEw Irenaeus of Lyon books available at https://amzn.to/4vuEYvR ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVine Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (twitter): https://twitter.com/MarkVinet_HNA Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Saint of the Day podcast: Irenaeus, bishop of Lyons (202) August 23, 2025, Greek Orthodox Deacon Jerome Atherholt and Ancient Faith Radio; The Saint of the Day podcast (St. Irenaeus of Lyons, June 28, 2024) Good Catholic and The Catholic Company; Traditional Catholic Daily Devotional (SSPX US District, Angelus Press) St. Irenaeus, July 3, 2025; Getting Through Life with Theology Podcast with Dr. Sydney Sadowski, St. Irenaeus of Lyons and Heresy, August 8, 2025; Saint Irenaeus on Saint Of The Day podcast with Mike Roberts by Covenant Network (ourcatholicradio.org) June 28, 2025. Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Polycarp lived at a time when the early church was facing pressure from Rome, false teaching from within, and the growing challenge of preserving the message handed down by the apostles. In this episode of Kitchen Table Theology, Pastor Jeff and Tiffany look at the life of Polycarp of Smyrna, one of the Apostolic Fathers and a direct link to the Apostle John. They discuss his role as bishop of Smyrna, his influence on Irenaeus, his defense of apostolic truth, and his faithful witness even unto death. Chapters:01:00 Who Was Polycarp of Smyrna?Polycarp was one of the Apostolic Fathers, a bishop in Smyrna, and a direct link between the apostles and the next generation of Christian leaders.03:00 Polycarp's Connection to the ApostlesPolycarp was a disciple of the Apostle John and was known by Irenaeus as someone instructed by the apostles and connected to those who had seen Christ.05:00 The Apostolic FathersThe Apostolic Fathers were early Christian leaders who lived just after the apostles and helped guide the church through its first generations.08:30 False Teaching in the Early ChurchThe early church faced pressure from Rome on the outside and false teaching from within, including movements like Gnosticism and Marcionism.10:00 What Was Marcionism?Marcion rejected parts of Scripture and taught a divided view of God, claiming the Old Testament God and the God revealed by Jesus were different.15:00 Polycarp and IrenaeusPolycarp mentored Irenaeus and modeled how to stand firmly for truth while showing grace in secondary disagreements.17:30 Polycarp's ArrestRoman authorities arrested Polycarp when he was 86 years old and pressured him to deny Christ by offering incense to Caesar.20:00 The Martyrdom of PolycarpPolycarp refused to deny Jesus, declaring that Christ had never done him wrong and that he “Nearly 2,000 years later, we sit here and we still remember Polycarp, not because he was powerful or wealthy or famous. We remember him because he was faithful.” - Pastor Jeff Cranston

Can someone have a mass said for a non-Catholic relative who has passed? Does a Catholic have an obligation to baptize a child? A caller shares why they aren't Catholic, and it's Polycarp. This and more on today's Called to Communion with Dr. David Anders

Irenaeus lived at a time when the church was being attacked from the outside by persecution and from the inside by false teaching.In this episode of Kitchen Table Theology, Pastor Jeff and Tiffany look at the life of Irenaeus, one of the early church's most important defenders of the gospel. Connected closely to the apostles through Polycarp, Irenaeus helped preserve apostolic teaching, confront the rise of Gnosticism, and guide the church with both truth and grace.Chapters:01:00 Who Was Irenaeus?Irenaeus was one of the most important Christian leaders of the second century. Closely connected to the apostles through Polycarp, his life is bridge between the New Testament church and the generations that followed.02:00 Asia Minor and the Early ChurchAsia Minor, located in what is now modern-day Turkey, played a major role in early church history03:30 Irenaeus' Connection to the Apostle JohnThe Apostle John taught Polycarp, Polycarp taught Irenaeus, placing Irenaeus only one generation removed from an eyewitness of Jesus Christ.05:00 Irenaeus in LyonAfter studying briefly in Rome, Irenaeus moved to Lyon in Gaul, modern-day France. There, he joined the leadership of a growing Christian congregation in one of the most important cities in Western Europe.07:30 Persecution in LyonWhile Irenaeus was away in Rome, severe persecution broke out against the Christians in Lyon. Nearly 50 believers were martyred, including Blandina, Sanctus, and the elderly bishop Pothinus.11:00 Irenaeus Becomes Bishop of LyonAfter returning from Rome, Irenaeus was chosen to replace Pothinus as bishop of Lyon. For the next 25 years, he shepherded the church, trained leaders, sent missionaries, and strengthened scattered congregations throughout the region.12:30 What Was Gnosticism?Gnosticism was one of the greatest challenges facing the early church. Many Gnostics believed that physical matter was evil, denied that Jesus truly became human, and claimed to possess secret knowledge unavailable to ordinary Christians.16:30 Irenaeus and Against HeresiesIrenaeus' most famous work, Against Heresies, exposed the errors of Gnostic teaching and defended the faith handed down from the apostles. His writings helped explain Christian doctrine clearly and earned him the title “the father of Christian theology.” 18:30 The Quartodeciman ControversyAnother major issue during Irenaeus' lifetime involved the timing of Easter. Rather than allowing a calendar disagreement to divide the church, Irenaeus urged believers to maintain fellowship where the gospel itself was not at stake.22:30 What Irenaeus Teaches Christians TodayStay rooted in apostolic truth, guard the gospel carefully, and pursue unity whenever possible. “Irenaeus fought fiercely for essential doctrines while showing remarkable charity to others in secondary matters.” - Pastor Jeff Cranston

Pastor Tex RuleIn this message, Pastor Tex continues our series, "Revelation: The Seven Churches," by exploring Jesus' letter to the church in Smyrna. In a city known for its loyalty to Rome, believers were called to remain faithful to Christ no matter the cost. Through Revelation 2:8-11, we discover what it means to count the cost of following Jesus, trust Him through suffering, and remain faithful to the very end.Pastor Tex examines the historical setting of Smyrna, the story of Polycarp, and Jesus' powerful promise that those who remain faithful will receive the crown of life. This message challenges us to ask a difficult but important question: Have we counted the cost of following Jesus, or have we only counted the benefits?Scripture: Revelation 2:8-11

We're joined by Steve Ray, catholic convert and pilgrimage leader, will talk about saints who have influenced his faith life including Sts. Justin Martyr, Clement of Rome, Ignatius of Antioch, Polycarp of Smyrna and Irenaeus of Lyon. Michael Acaldo, CEO of St. Vincent de Paul USA and Sunnie Johnson-Lain, CEO of St. Vincent de Paul Baton Rouge join us.

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Cash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPart 2 — Core Citations / BibliographySecondary Works and Reference SourcesEncyclopaedia Britannica. “Perpetua.”Encyclopaedia Britannica. “The Passion of Saints Perpetua and Felicity.”Encyclopaedia Britannica. “Polycarp.”Encyclopaedia Britannica. “Christianity: Relations between Christianity and the Roman Government and the Hellenistic Culture.”Encyclopaedia Britannica. “Decius.”Encyclopaedia Britannica. “Diocletian.”Encyclopaedia Britannica. “Christianity: Catechesis: Instructing Candidates for Baptism.”Encyclopaedia Britannica. “Kerygma and Catechesis.”Encyclopaedia Britannica. “Exorcism.”Encyclopaedia Britannica. “Eucharist.”Encyclopaedia Britannica. “Early Christian Art.”Smarthistory. “Catacomb of Priscilla, Rome.”Vatican Museums. “Jonah Sarcophagus.”Yale News. “House Call: A New Study Rethinks Early Christian Landmark.”Yale News. “Yale Art Gallery Painting Might Be Oldest Known Image of the Virgin Mary.”Yale University Art Gallery. Materials on Dura-Europos and the Christian Building/Baptistery.Encyclopaedia Britannica. “Chi-Rho.”Encyclopaedia Britannica. “Paschal Controversies.”Encyclopaedia Britannica. “Melito of Sardis.”Encyclopaedia Britannica. “Christology: Early History.”Encyclopaedia Britannica. “Docetism.”Encyclopaedia Britannica. “Adoptionism.”Encyclopaedia Britannica. “Cerinthus.”Encyclopaedia Britannica. “Theodotus the Tanner.”Encyclopaedia Britannica. “St. Ignatius of Antioch.”Encyclopaedia Britannica. “Apologist.”Encyclopaedia Britannica. “Saint Justin Martyr.”Encyclopaedia Britannica. “First Apology.”Encyclopaedia Britannica. “Dialogue with Trypho.”Encyclopaedia Britannica. “Celsus.”Encyclopaedia Britannica. “Christianity: Apologetics: Defending the Faith.”Encyclopaedia Britannica. “Tertullian.”Encyclopaedia Britannica. “Athenagoras.”Encyclopaedia Britannica. “First Letter of Clement.”Encyclopaedia Britannica. “St. Cyprian.”Encyclopaedia Britannica. “Novatian.”Encyclopaedia Britannica. “Saint Irenaeus.”Encyclopaedia Britannica. “Christianity: Aversion of Heresy: The Establishment of Orthodoxy.”Encyclopaedia Britannica. “The Process of Canonization.”Encyclopaedia Britannica. “Late 2nd-Century Canons.”Encyclopaedia Britannica. “Muratorian Fragment.”Encyclopaedia Britannica. “Biblical Canon.”Encyclopaedia Britannica. “Codex.”Encyclopaedia Britannica. “Christianity: Authority and Dissent.”Encyclopaedia Britannica. “Christianity: Relations between Christianity and Judaism.”Joshua Ezra Burns. “The Parting of the Ways in Contemporary Perspective.” In The Christian Schism in Jewish History and Jewish Memory. Cambridge University Press.Adam H. Becker and Annette Yoshiko Reed, eds. The Ways That Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages. Fortress Press.Judith Lieu. Neither Jew nor Greek? Constructing Early Christianity. T&T Clark.Encyclopaedia Britannica. “Constantine I.”Encyclopaedia Britannica. “Arianism.”Encyclopaedia Britannica. “First Council of Nicaea.”Encyclopaedia Britannica. “Saint Athanasius.”Encyclopaedia Britannica. “Festal Letters.”Encyclopaedia Britannica. “First Council of Constantinople.”Primary Texts UsedThe Martyrdom of Polycarp. Used for the early literary shaping of martyrdom, witness, bishop-martyr memory, and the theological interpretation of death.The Passion of Saints Perpetua and Felicity. Used for imprisonment, trial, visions, martyrdom, and the rare preserved voice of a female Christian martyr.Apostolic Tradition, traditionally associated with Hippolytus. Used for baptismal preparation, catechumenal scrutiny, exorcism, fasting, vigil, renunciation, oil, and immersion.1 John 4. Used for the anti-docetic pressure around confessing Jesus Christ as having “come in the flesh.”Ignatius of Antioch. Letter to the Smyrnaeans. Used for Christ's real flesh, real suffering, Eucharistic theology, and bishop-centered unity.Ignatius of Antioch. Letter to the Philadelphians and related letters. Useful backup for episcopal unity, Eucharistic order, and anti-schismatic arguments.Melito of Sardis. On Pascha. Used for Paschal theology, Christ as Pascha, typology, and Christian interpretation of Passover.Justin Martyr. First Apology. Used for apologetics, public defense, accusations against Christians, Eucharistic misunderstanding, and Christian worship.Justin Martyr. Dialogue with Trypho. Used for Christian-Jewish polemic, scriptural inheritance, fulfillment arguments, and the hardening separation between Christianity and Judaism.Athenagoras. A Plea for the Christians / Embassy for the Christians. Used as a major example of second-century apologetics addressed to imperial authority.Athenagoras. On the Resurrection of the Dead. Used as a philosophical Christian defense of resurrection.Tertullian. Apology. Used for Latin apologetics, Christian defense against Roman accusation, and the combative posture toward pagan criticism.Tertullian. Prescription Against Heretics. Useful backup for rule of faith, public apostolic teaching, and anti-heretical boundary-making.Origen. Against Celsus. Used for Celsus' pagan critique and Origen's major intellectual defense of Christianity.Celsus. The True Word / True Doctrine. Survives mainly through Origen's quotations and refutations; used for educated pagan criticism of Christianity.First Letter of Clement. Used for early ministry order, Roman intervention in Corinth, appointed bishops and deacons, and the emerging logic of succession.Cyprian of Carthage. On the Unity of the Catholic Church. Used for episcopal unity, schism, discipline, and the theological seriousness of the bishop's office.Novatian. De Trinitate. Used as a witness to mid-third-century theological conflict and Roman Latin theology.Irenaeus. Against Heresies. Used for anti-gnostic consolidation, rule of truth, fourfold Gospel authority, apostolic succession, and public apostolic memory.Eusebius. Ecclesiastical History. Used for the Paschal controversy, Polycarp and Anicetus, Victor and Polycrates, Irenaeus' intervention, early church memory, and the broader historical framing.The Didachē. Used as part of the wider early Christian literary world that remained influential outside the final New Testament canon.Letter of Barnabas. Used for anti-Jewish polemic, allegorical reading of Hebrew Scripture, and Christian claims over Israel's inheritance.The Shepherd of Hermas. Used as an example of a beloved early Christian text that was widely read but later excluded from the New Testament canon.Apocalypse of Peter. Used as part of the wider early Christian apocalyptic library that circulated before the canon fully closed.Muratorian Fragment. Used for the late-second-century Roman list of recognized Christian writings and the emerging shape of the New Testament.Cyril of Jerusalem. Mystagogical Catecheses. Used for post-baptismal instruction and the interpretation of initiation after the rite had been received.Ambrose of Milan. On the Mysteries and On the Sacraments. Used for mystagogical teaching, baptismal interpretation, anointing, and sacramental instruction.The Nicene Creed / First Council of Nicaea, 325. Used for creed formation, anti-Arian settlement attempts, and the conciliar compression of Christological conflict.Athanasius. Festal Letter 39. Used for the earliest surviving list matching the 27-book New Testament canon recognized in the mainstream tradition.Constantinopolitan Creed / First Council of Constantinople, 381. Used for the later stabilization and expansion of Nicene theological identity.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

My friend Shana Reif suffered from Cystic Fibrosis, a genetic disease that primarily affects the lungs and other organs. It causes thick, sticky mucus to build up in the airways, leading to repeated infections, inflammation, and progressive lung damage. In many cases, the disease can advance until the lungs can no longer do what God created them to dobring oxygen into the body and sustain life. Cystic Fibrosis is a horrible and incurable disease, and it was the disease Shana endured all her life. When she was born, her parents were told she would not live much past her twentieth birthday. But Shana lived to be thirty-two. I came to know Shana in high school, not long after I became a follower of Jesus. After high school, we became very close friends. She edited my Bible college papers, and I visited her often during her many hospital stays. I also visited her at home as she recovered from the latest infection. By 2003, her lungs had been so damaged by chronic infections that she was placed on the waiting list for new lungs. She received a double lung transplant in 2004, but even then, her suffering did not fully end. Her body remained fragile. Her fight continued. But Shana loved Jesus. Though she struggled deeply with her disease, she held onto the hope of the gospel. One of the last emails I received from her was signed with words from her favorite hymn: Great is Thy faithfulness. In 2007, Shana died from complications after a procedure to reopen a constricted airway. When someone you love suffers like that, the question How long? is not theoretical. How long will disease ravage bodies? How long will death take those we love? How long will Gods people suffer in a world still broken by sin? How long before Christ makes all things new? Revelation 6:911 brings us to that question. But here, the cry comes specifically from those who have been slain because of the word of God and the testimony they maintained. The Martyrs: The Cost of Their Witness (v. 9) There are three cycles of judgment in Revelation: the seals, the trumpets, and the bowls. These cycles do not unfold in strict linear successionseals, then trumpets, then bowlsbut recapitulate the same period of history with increasing intensity, like birth pains. For our purposes, I simply want you to notice one pattern that helps us understand what is happening in this passage. In each cyclethe seals, trumpets, and bowlsthe first four judgments affect the world in broad, visible ways, but the fifth shifts the focus. The fifth seal shows the saints crying out for justice (Rev. 6:911). The fifth trumpet shows judgment beginning to fall on the enemies of Godthose who do not have the seal of God on their foreheads (Rev. 9:112; especially 9:4). The fifth bowl shows judgment reaching the very throne of the beast, whose kingdom wages war against all who refuse to worship him (Rev. 16:1011; cf. Rev. 13:78, 15). This is why the first four seals show us the horsemen riding across the earth. But when the fifth seal is opened, the focus shifts from what is happening on earth to what heaven sees when Gods people suffer because of the word of God and the testimony they maintain. These martyrs are not beneath the altar because they were victims of history. They are there because they belonged to the Lamb and remained faithful to the word of God and the testimony of Jesus. Their witness cost them their lives. John is showing us what Jesus had already told His disciples: If anyone wants to come after Me, he must deny himself, take up his cross, and follow Me (Matt. 16:24; NASB). The fifth seal reminds us that following Jesus is not merely a call to believe certain truths about Him; it is a call to bear faithful witness to those truths, even when obedience is costly. Polycarp is said to have been a disciple of the apostle John and later became the bishop of Smyrna. Smyrna, you may remember, was one of the seven churches Jesus addressed in Revelation. Jesus told that suffering church, Be faithful until death, and I will give you the crown of life (Rev. 2:10). Years later, Polycarp was arrested and ordered to deny Christ. When pressed to renounce Jesus, he replied, Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour? Polycarps witness cost him his life, but heaven did not see his death as Rome did. Rome saw a criminal to be silenced. Heaven saw a faithful witness beneath the altar. And we do not have to go back to Polycarp to see this kind of witness. You may remember the twenty-one Coptic Christians who were taken by ISIS in Libya and led onto a beach in orange jumpsuits. They were ordinary men who refused to renounce their faith in Jesus. Their blood was shed on earth, but Revelation 6 reminds us that heaven did not miss a drop. The world saw men being led to execution. Heaven saw faithful witnesses beneath the altar. Since 2015, conservative estimates suggest that more than 50,000 Christians have been killed for faith-related reasons around the world. According to Open Doors 2026 World Watch List, North Korea remains the most dangerous country in the world to be a Christian, while Nigeria is the deadliest, accounting for 3,490 of the 4,849 Christians killed for their faith during the latest reporting period. The seals describe the birth pains that mark this present age. The first four seals show us a world marked by conquest, war, famine, and death. But when the fifth seal is opened, we are shown what heaven sees when Gods people suffer because of the word of God and the testimony they maintain. The Altar: The Cry Before God (v. 10) Notice that John not only tells us that these faithful Christ-followers suffered and died for their faith, but also tells us where he saw these Christians. They are under the altar. This is a crucial detail that you can only understand if you know something about the Old Testament tabernacle that God told Moses to build. Scripture tells us that the earthly tabernacle was a copy and shadow of the one in heaven (Heb. 8:4-5; Exod. 25-31; 35-40). So when John sees an altar in heaven, he is not seeing something new, but the heavenly reality to which Israels worship had always pointed. Within the tabernacle, there were two primary altars. The bronze altar stood in the courtyard, where sacrifices were offered. The altar of incense stood near the Most Holy Place, close to the ark of the covenant, which represented the throne of God. Both altars help us understand what John sees. The blood of the sacrifice was poured at the altars base, and the incense rising before the Lord symbolized the prayers of Gods people ascending into His presence. So when John sees the souls of the martyrs beneath the altar, he sees their lives as precious before God and their prayers as heard before His throne. In the earthly tabernacle, a veil stood between the priests and God's immediate presence. But in heaven, no curtain hides His throne from His redeemed people. The martyrs are not far from God. They are beneath the altar, before the throne, and in the presence of the Lord God Almighty. Now, picture what is happening before Johns eyes. Those who suffered the ultimate cost for following Jesus are not behind the altar, nor are they on top of the altar. These saints are under the altar, which tells us that they are closest to the throne. Also, the martyrs are not passive, but are actively pleading for vindication in Gods heavenly court. There is no magical language here, for their cries are raw and honest. There is no anger hurled before God, but cries of vindication in light of their understanding of who God is! Notice what these dear saints include in their prayer: O Sovereign Lord, holy and true... Now lets stop there for a moment. The ESV translates the word well asSovereign Lord.The Greek word used here is not the most common term for Lord,kyrios, butdespotēs, and this is the only time it appears in the entire book of Revelation. The word these martyred saints use conveys absolute ownership, supreme authority, and sovereign mastery. We get our English worddespotfrom this word, but whiledespotusually carries a negative meaning in English, that is not the case whendespotēs is used of God in the New Testament. When used of God, it emphasizes His complete authority over creation, His servants, history, judgment, and justice. This matters because these Christians are not merely crying out to God as sufferers, asking whether He cares. They are crying out to the One they know to be the Sovereign Master over all things. They are appealing to the One who has the authority to judge, avenge, vindicate, and bring history to its appointed end. They are not crying out in doubt. They are crying out in faith. They know He is able. They know He is holy. They know He is true. And they know that the Sovereign Lord will do what is right. Notice what the saints attribute to God next. Not only is He the Sovereign Master, but He is holy. These saints who have suffered much understand that their God is utterly set apart from all evil, corruption, compromise, and injustice. He is not like the kingdoms and the kings of this world. He is not indifferent to injustice and the bloodshed at the hands of the wicked. He is not morally conflicted. He is pure in all His judgments, righteous in all His ways, and completely opposed to everything wicked. He is holy and these saints know it! God is not only holy; He is also true. When these saints plead their case before the throne of God, they do so knowing that He is faithful to all He has promised. He does not forget. He does not make empty threats or hollow promises. What He has spoken, He will do (Num. 23:19; Josh. 21:45; Isa. 55:1011; Titus 1:2; Heb. 10:23). So when these martyrs cry, How long? they are not questioning Gods goodness, nor are they doubting that He will keep His word. They are asking when the God who is holy and true will act in perfect faithfulness to His word and to those He has promised never to forsake (Deut. 31:6; Heb. 13:5; Rev). The breaking of the fifth seal and the prayer of these suffering saints teach us an important truth about how we can and should pray. They pray from their understanding of who God truly is. This is the kind of thing we read about in Daniel 11:32: ...the people who know their God shall stand firm and take action. These saints know their God, and so they cry out, O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth? This prayer is not a contradiction of Jesus command to love our enemies and pray for those who persecute us (Matt. 5:44). It is a plea to the holy and true God to judge evil, vindicate His people, and set the world right. Their cry is rooted in the justice of God, knowing that His Word teaches that vengeance belongs to Him and not to His people (Deut. 32:35; Rom. 12:19). The martyrs beneath the altar are asking God to do what only God has the right and authority to do. The Throne: The Completion of Gods Purpose (v. 11) Now, notice what happens next. God responds, meaning He heard their prayer. But He does not respond as we might initially expect. The God who is sovereign, holy, and true responds by giving these Christians white robes as a sign of honor, purity, and vindication. These robes signify the righteousness that is theirs because of Jesus. When we see this great multitude again in Revelation 7, we are told, They have washed their robes and made them white in the blood of the Lamb (Rev. 7:14). These martyred saints represent every faithful witness who has been slain for the word of God and the testimony they upheldfrom the earliest martyrs of the church to our brothers and sisters suffering for Christ today. They are not treated as victims of random violence but as saints who belong to Christ and whose witness is precious before God. God responds by giving them white robes and telling them to do the thing we all hate: wait. Verse 11 says they were told to rest a little longer. That word, rest, matters. God is not dismissing their cry. He is not ignoring their suffering. He is calling them to rest in His presence, assured that perfect justice will come in His appointed time and in His sovereign way. Why must they wait? Because other Christians will suffer as they did, and they must wait until their number is complete. This means Gods justice is not delayed because He is indifferent. It is delayed because His purpose is not yet complete. There are still more witnesses to be gathered, more saints to be strengthened, and more glory to be given to Christ through the faithful endurance of His people. Gods answer to their prayer was to wait a little while longer. Conclusion My friend Shana frequently asked the same question you may have asked more than you can count: How long O Sovereign Lord, holy and true... It is the plea of the suffering. Shana was not a martyr, she was not killed by persecutors because of the word of God. She died on the operating table due to complications at the hands of surgeons who were trying to ease her suffering. Let me tell you what Shana did know. She knew what it meant to suffer in a world that is still waiting for Christ to make all things new. She knew what it meant to groan. She knew what it meant to wait. She knew what it meant to hope. I know that God used her life to encourage and strengthen the faith of others. Revelation 6:9-11 teaches us that we need not pretend the pain we experience is small. We need not pretend injustice does not matter. We need not pretend that death is natural. We can cry How long and do so in faith, not despair. We can cry it to the Sovereign Lord, who is holy and true. The Lamb who opens the fifth seal, is the Lamb who sees the suffering of His people. He honors the witness of His redeemed. He gives those who follow Him rest. The Lamb who died for you, is the Lord who will bring His purpose to completion for His glory and for your good! So, my dear brothers and sisters, we wait. But we do not wait as people forgotten by the One who sits upon the throne. We wait as those who belong to the Lamb. We wait as those whose lives are precious before the One on the throne. And we wait with confidence that the One who is sovereign, holy, and true will do exactly what He has promised. We can trust Him to do what is good and right because that is who He is.

This sermon examines 1 Peter 3:8-17, urging believers to cultivate unity, sympathy, and humility within the church as a prerequisite for peaceful living in a hostile world. Pastor Batzig emphasizes that Christians must reject the natural impulse to repay evil with evil, instead choosing to bless those who revile them and guarding their tongues from deceit. Drawing on historical examples like Polycarp and theological insights from Bonhoeffer and Calvin, the text highlights that suffering for righteousness is a blessing and that honoring Christ internally enables gentle, respectful witness externally. The central message asserts that internal church harmony and personal humility are essential foundations for enduring external persecution with grace and maintaining a clear conscience before God.

Today is day 143 and we are studying The Sacrament of Ordination. 143. What is the work of bishops? Bishops represent and serve Christ and the Church as chief pastors, catechists, and missionaries in the tradition of the apostles. They are to confirm and ordain, and to guard the faith, unity, and discipline of the Church. (Isaiah 61:1–11; John 20:19–23; 21:15–19; Acts 20:17–35; 1 Timothy 3:1–7; Titus 1:7–9; 1 Peter 5:1–5; Ignatius of Antioch, Letter to Polycarp 1.2–2.2) We will conclude today with the Prayer for the Ordination of a Bishop on page 500 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Summary Michael Easley teaches from Psalm 71, framing aging not as decline alone but as a deeper invitation into enduring trust in God. He begins with a prayer that confesses human sinfulness, dependence on God's Word and Spirit, and the global contrast between comfortable worship and believers who gather in fear around the world. Turning to Psalm 71, Easley outlines the reality of aging: diminishing strength, ongoing life struggles, and increasing loneliness. Drawing from personal experience, historical voices like John Wesley, and cultural observations, he shows how physical capacity fades while life's pressures often remain. Yet Easley emphasizes that aging believers are not abandoned. He highlights the richness of aging—confidence formed through decades of God's faithfulness and a life that becomes a visible testimony to others. Life itself can become a “marvel,” shaped by both hardship and divine deliverance. The sermon then shifts to resources: older believers are called to invest their wisdom into the next generation through intentional mentoring, discipleship, and storytelling of God's work. Finally, Easley emphasizes the rewards of aging: worship, joy, and a deeper understanding of God's righteousness and faithfulness. Through stories like Polycarp and Floyd Sharp, he illustrates what it means to finish life with courage, purpose, and unwavering devotion. He challenges listeners to reject bitterness and self-absorption and instead declare God's works until the end. Takeaways Aging brings real loss of strength, but it does not mean God's presence or care diminishes. Life's struggles and loneliness often continue in old age, yet God remains a refuge in every season. Long obedience to God builds deep confidence in His faithfulness across a lifetime. A faithful life can become a “marvel,” marked by both suffering and God's steady deliverance. Older believers carry the responsibility to disciple and invest in the next generation. The goal of aging in faith is joyful worship that proclaims God's righteousness and faithfulness to the end. To read the Psalms,⁠ click here⁠. ⁠Click here⁠ for other Michael Easley Sermons.

284 Intro Historical Theology: Why Church History MattersAfter the apostles died, the church did not disappear. It continued to preserve, defend, and pass down the truth once delivered to the saints. In this episode of Kitchen Table Theology, Pastor Jeff Cranston and Tiffany continue their historical theology series by introducing Clement of Rome, one of the earliest Apostolic Fathers. They explain why Clement matters, what his letter to the Corinthian church reveals about early Christian belief, and how his writings point believers back to Scripture, humility, unity, and justification by faith in Christ alone.00:55 What Is Historical Theology?Historical theology studies how Christian doctrine developed and was defended throughout church history.02:30 The Patristic PeriodAfter the death of the Apostle John, the church entered the patristic period, the era of the early church fathers.04:00 Who Were the Apostolic Fathers?The Apostolic Fathers include Clement of Rome, Ignatius of Antioch, Polycarp of Smyrna, Papias of Hierapolis, and several key early Christian writings, including The Didache, The Epistle of Barnabas, The Shepherd of Hermas, and The Epistle to Diognetus. 06:15 What Does Orthodoxy Mean?Orthodoxy means right belief, helping Christians distinguish true biblical doctrine from error.07:30 Preserving Apostolic TeachingAfter the apostles died, the church did not disappear. Early Christian leaders helped preserve and defend the teachings handed down to them.11:00 Who Was Clement of Rome?Clement of Rome was an early bishop who lived near the end of the first century and wrote an important letter to the church at Corinth.18:15 Justification by Faith in the Early ChurchClement clearly taught that salvation is not earned by human effort, but received by faith in Christ.20:30 What Clement Teaches Us TodayClement reminds believers to be shaped by Scripture, pursue unity, and trust in Christ alone for salvation.“ Studying historical theology should make us steadier. Clement reminds us that faithful Christians anchor themselves in scripture. We pursue humility.” – Pastor Jeff Cranston

The sermon centers on Revelation 2:8–11, where Christ addresses the persecuted church in Smyrna, affirming that suffering is both inevitable and redemptive for believers, yet victory is assured through faithfulness unto death. Drawing from the historical martyrdom of Polycarp and the broader context of imperial persecution, the message underscores that Christ, as the first and last, the risen Lord who holds the keys of death and Hades, is sovereign over suffering and death, offering the crown of life to those who endure. The passage confronts the false prosperity gospel by affirming that true wealth lies in spiritual richness, not material abundance, and that the slander of false Jews and the persecution by the devil are part of a divine test that leads to eternal triumph. The sermon calls believers to embrace suffering not as defeat but as the path to glory, trusting in Christ's victory, the promise of resurrection, and the power of the Holy Spirit to sustain faith, urging the church to look away from weakness and fix their eyes on the faithful, conquering Christ who has already overcome the world.

Billy Graham once said, “A checkbook is a theological document. It tells you who and what you worship.” It's a striking statement—but an important one. Most of us make financial decisions every day without thinking much about them. We buy groceries, renew subscriptions, grab coffee, replace something that broke, or make an impulse purchase that feels harmless in the moment. These choices can seem ordinary and disconnected from our spiritual lives. But Scripture invites us to look deeper. Our spending habits often reveal more about our hearts than we realize. They can uncover what we value, what we pursue, and where we place our trust. More Than Transactions A bank statement may look like a list of numbers and purchases, but over time, it tells a story. It reflects priorities. Where our money goes often shows what matters most to us. That's why money is never just about math—it also has a spiritual dimension. Financial decisions can expose desires, fears, habits, and hopes that might otherwise remain hidden. The prophet Isaiah asked this searching question: “Why do you spend your money for that which is not bread, and your labor for that which does not satisfy?” (Isaiah 55:2) That's not merely a budgeting question. It's a heart question. God is asking His people why they keep investing themselves in things that can never truly satisfy. It's a question worth asking today as well. Jesus adds another layer in Luke 16: “If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches?” (Luke 16:11) Jesus is not condemning money. He is reframing it. Money is temporary. It is a tool. But how we handle that tool reveals something deeper about our readiness to receive what truly matters. In that sense, money becomes a test of trust. Every purchase, every swipe of the card, every budgeting decision expresses something about what we love. And because of that, even everyday spending can become an opportunity for worship. Ownership vs. Stewardship The early church martyr Polycarp of Smyrna is often credited with this insight: “The world asks, What does a man own? Christ asks, How does he use it?” That gets to the heart of biblical stewardship. The question is not simply what we possess, but how we use what God has entrusted to us. Scripture consistently reminds us that everything belongs to the Lord, and we are called to manage His resources faithfully. That changes the way we think about spending. We are not merely consumers deciding what to do with “our money.” We are stewards seeking to honor God with what He has placed in our hands. A Warning from Haggai The book of Haggai gives us a vivid picture of what happens when priorities drift. After returning from exile in Babylon, the people of Israel came home to ruins. The temple—the center of worship and identity—had been destroyed. At first, they began rebuilding it. But as opposition grew and enthusiasm faded, their focus shifted. Instead of restoring God's house, they concentrated on their own comfort, building paneled homes while the temple remained neglected. So God sent the prophet Haggai with a piercing message: “Is it a time for you yourselves to dwell in your paneled houses, while this house lies in ruins? … You have sown much, and harvested little… and he who earns wages does so to put them into a bag with holes.” (Haggai 1:4–6) Their spending reflected misplaced priorities. And the result was frustration, emptiness, and lack of satisfaction. The Same Tension Today That same dynamic can surface in our lives. When spending is driven more by comfort than conviction, we may find ourselves chasing more while enjoying less. The satisfaction we expected never quite arrives. Sometimes the issue is overspending. Other times, it's an unwillingness to spend generously at all. If generosity feels difficult while personal indulgence comes easily, that tells a story too. If fear keeps us from open-handedness, it may reveal a struggle to trust God as our provider. Our spending always reflects something deeper. Grace and Realignment Here is the good news: God meets us with grace. No matter what our financial story has been, He invites us to realign our hearts with His. That process rarely happens all at once. It begins through simple, intentional steps. You might start by asking: What story does my recent spending tell? Do my financial habits reflect my deepest values? Am I giving first or only if there is something left over? Does this purchase align with eternal priorities? These questions are not meant to produce guilt. They are invitations to greater awareness and faithful stewardship. Spiritual Decisions in Everyday Life Ultimately, our spending reveals what—or whom—we love most. The goal is not perfection. It is alignment. It is learning that everything we have belongs to God and growing in the freedom of using it for His purposes. When that happens, our financial lives begin to tell a different story—one marked by contentment, generosity, and trust. And that's when we realize something important: Spending decisions are really spiritual decisions. If you'd like to explore this theme further, we cover this in Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship. You can find it at FaithFi.com/Shop. Bulk discounts are also available for churches and small groups. On Today's Program, Rob Answers Listener Questions: Could you explain what a fiduciary is? Many people think they have a financial planner, but sometimes it's really an insurance salesperson offering only a limited set of products. How can someone truly act in a client's best interest if they're paid by what they sell? My wife and I want to pay off one of our sons' student loans—about $20,000. He's married. Would that create any tax consequences for him, and is it better to pay the loan servicer directly or give him the money to make the payment? My mom went to be with the Lord in November and left a trust with money, two homes, and a large piece of property. There are also two small annuities that may not be in the trust. My brother and I are co-trustees. What steps should we take, and do I need to think about creating a trust for myself? I'm 65, still working, and expect to work until about 67. I may receive more than $200,000, but I'm not experienced with investing. What should I do with that money? And can the FaithFi app help my wife and me start budgeting? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship by Rob West Wisdom Over Wealth: 12 Lessons from Ecclesiastes on Money Look At The Sparrows: A 21-Day Devotional on Financial Fear and Anxiety Rich Toward God: A Study on the Parable of the Rich Fool Find a Certified Kingdom Advisor® (CKA) FaithFi App Remember, you can call in to ask your questions every workday at (800) 525-7000. Faith & Finance is also available on Moody Radio Network and American Family Radio. You can also visit FaithFi.com to connect with our online community and partner with us as we help more people live as faithful stewards of God's resources. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

A former Muslim, Abdu Murray, talks with Wayne Shepherd about his conversion to Christianity and the importance of the bodily resurrection of Christ. (click for more...)Website:  www.embracethetruth.orgYouTube:  www.youtube.com/@AbduMurrayOfficialBackground & Early Life as a Muslim ApologistAbdu Murray grew up in a devout Shiite Muslim home in the metro Detroit area. Far from being a nominal believer, he took his faith seriously and actively challenged Christians and people of other faiths, pressing them to articulate why they believed what they did. He found that most Christians he encountered couldn't explain their faith beyond tradition or habit, and he used this to try to draw them toward Islam.A Turning Point in the BibleIronically, while attempting to find contradictions in the Bible to use against two Baptist men who kept visiting his apartment, Abdu stumbled upon John the Baptist's words in Luke 3 — warning people not to rely on tradition or lineage for salvation. The passage struck him because it echoed the very argument he had been making to Christians, and it forced him to ask himself the same question: why did he believe what he believed?Nine Years of SearchingThat encounter launched a years-long intellectual and spiritual journey. It took Abdu two years of studying the historical, philosophical, and theological foundations of various worldviews to reach the intellectual conclusion that Christianity was true. However, he wrestled with actually accepting that conclusion for seven more years, held back by the personal, cultural, and familial cost of leaving Islam — as well as the deep identity he had wrapped up in being Muslim.The Resurrection as the Pivotal IssueThe bodily resurrection of Jesus became the crux of his investigation. The Quran explicitly denies the crucifixion and resurrection, making it a direct point of collision between Islam and Christianity. Abdu researched the historical evidence extensively — including the accounts of eyewitnesses, early church figures like Polycarp and Clement of Rome, and the conversion of the skeptic Paul — and found the case increasingly compelling and uncomfortable to deny.Legal Training and Coming to FaithHis legal education proved formative in evaluating the evidence, teaching him to assess argumentation and distinguish credible evidence from superficially convincing claims. He became a Christian shortly after finishing law school, concluding that the eyewitness testimony in the New Testament would stand up to scrutiny in a court of law.Advice on Apologetics and FaithAbdu now runs a ministry called Embrace the Truth and encourages Christians to ask themselves daily why they believe. He argues that apologetics isn't just academic debate, but a tool for deepening one's own discipleship — likening it to a trained musician who experiences a symphony far more richly than a casual listener. He closes with the conviction that because of what Christ has done in history, believers can trust what God will do in their lives.Send your support for FIRST PERSON to the Far East Broadcasting Company:FEBC National Processing Center Far East Broadcasting CompanyP.O. Box 6020 Albert Lea, MN 56007Please mention FIRST PERSON when you give. Thank you!

Are written prayers biblical or just empty tradition? If you've ever felt like praying someone else's words isn't "sincere" or questioned whether liturgical prayers belong in the Christian life, this episode will challenge your assumptions and open up a rich tradition of faith. Did Jesus forbid scripted prayers in Matthew 6:6–7? Many Christians assume prayer must always be spontaneous. But throughout both Jewish and early Christian worship, written prayers were a normal part of community life.In this episode, we look at the history of liturgical prayer and why Acts 2:42 says the early believers devoted themselves to “the prayers.” We'll also talk about how written prayers can strengthen—not replace—your personal conversations with God. We will also explore the beauty and biblical foundation of liturgical prayers, from the Psalms (which are themselves written prayers) to the Book of Common Prayer and prayers written by early church fathers like Polycarp. Many American evangelicals dismiss written prayers as "ritualistic" or empty tradition, but Scripture shows us that God gave us the Psalms to pray, Jesus gave us the Lord's Prayer to pray, and faithful Christians throughout history have used written prayers to train themselves in adoration, confession, and thanksgiving—not just requests. I also share a few favorite historic prayer resources and simple ways to turn Scripture into your own prayers.Shop Prayer Resources⦿ Every Woman a Theologian Shop: https://phyliciamasonheimer.com/shop Our Spring Shop is live and filled with new prayer-focused resources including the Praying the Psalms Scripture Guide and Not-So-Quiet Time: Psalms Volume 1, a multisensory guide that you can use alone or as a family discipleship tool.Watch the full Verity Podcast Prayer Series: https://www.youtube.com/@veritypodcastSubscribe to Verity Podcast: https://apple.co/veritypodcastVerity Podcast is an Every Woman a Theologian company. We believe every woman should be a theologian—every woman a student of the heart of God.Order Every Woman a Theologian: https://tsfqr.com/EWATbookNew Release: Not-So-Quiet Time: The Book of Psalms Volume 1 https://tsfqr.com/psalmsFollow along:Substack: https://phyliciamasonheimer.substack.comInstagram: https://instagram.com/phyliciamasonheimerEWAT Instagram: https://instagram.com/everywomanatheologian

What do we do when faithfulness brings legal pressure? // How should we respond when we're criticized for our faith? Why is Gamaliel important? Who was Polycarp? In this episode, Emma Dotter unpacks Acts 5:17-42, the legal pressure the apostles faced, and how God used a Jewish official named Gamaliel to protect the gospel. Then she tells the story of Polycarp, a disciple of John who refused to deny Jesus and was martyred for his faith. When we face public criticism for the gospel, we can be bold and courageous in a way that honors God. Image 1: 11 Luther nails up the 95 Theses" by fz1844 is marked with Public Domain Mark 1.0. Image 2: Mishnah Berurah, first edition, Warsaw" by Charlie Smith FDTB is marked with CC0 1.0. Image 3: Saint Polycarpe au bûcher" by Octave 444 is licensed under CC BY-SA 4.0. // ADDITIONAL VERSES MENTIONED: Acts 22:3 John 16:13 Colossians 3:23-24 Romans 1:16 Ephesians 6:19-20 Ephesians 3:20 2 Corinthians 5:18-21 // RELATED JOIN THE JOURNEY EPISODES:  S4:265 – Acts 5-6 (https://podcasts.apple.com/us/podcast/s4-265-acts-5-6/id1600151923?i=1000735373170) // RESOURCES FOR FURTHER STUDY:  // WHAT IS JOIN THE JOURNEY? Join The Journey is a realistic daily Bible reading plan that helps followers of Jesus at Watermark Community Church and beyond enjoy abiding in Jesus together. Join The Journey Jr. is designed to help parents guide their kids in Bible reading through interactive and age-specific lessons. In 2026, we're studying the book of Acts—one passage per week. For another year, teaching on Sunday will align with each week's passage. Then, for the next six days, we'll return to the same passage with fresh focus, exploring insights about who God is and how we can enjoy him more deeply. Monday through Saturday, we'll approach the same passage from a different perspective each day—whether observation, interpretation, prayer, or another spiritual practice—to gain a deeper understanding and appreciation for God's Word. Then, watch or listen to the video podcast to tackle the week's toughest verses and discover key historical, theological, and practical insights. Daily Bible lessons for adults: https://jointhejourney.com Daily Bible lessons for parents and families: https://jointhejourney.com/jr Weekly Bible podcast for kids: https://podcasts.apple.com/us/podcast...  // MORE RESOURCES FROM JOIN THE JOURNEY:  Digital Bible study resources: https://jointhejourney.com/resources Previous years' print curriculum: https://www.amazon.com/stores/Waterma... Contact the Join The Journey team: jointhejourney@watermark.org  

When an 86-year-old bishop was dragged into a Roman arena, the proconsul offered him a simple choice: curse Christ and live, or refuse and burn. Polycarp's response—"Eighty-six years I have served Him, and He has done me no wrong"—would echo through two millennia of Christian history. This episode explores how one man's final hours in Smyrna became the template for Christian martyrdom, and what his unflinching witness reveals about the cost of faith when an empire demands your soul. Learn about the shocking details surrounding his arrest, the "supernatural" moments witnesses claimed to see in the flames, and why this elderly pastor's death became more powerful than his decades of life.Join the ConversationHead over to our ⁠⁠⁠private Facebook community⁠⁠⁠, where listeners discuss episodes, grapple with historical questions, and share insights on how these ancient stories shape our faith today. It's a place for genuine conversation with fellow church history enthusiasts, from seasoned scholars to curious newcomers.Get Episodes & More in Your InboxSubscribe to the free ⁠⁠⁠Substack ⁠⁠⁠and receive each podcast episode delivered directly to your email every week, complete with full transcripts. During off-weeks, you'll also receive a devotional blog post exploring spiritual themes connected to recent episodes—perfect for personal reflection or small group discussion.Buy Me a CoffeeWant to support the podcast with a one-time gift or ongoing contribution? Head to ⁠⁠⁠Buy Me a Coffee⁠⁠⁠, where you can encourage this work in whatever way makes sense for you. Every contribution helps cover production costs and makes future episodes possible. For any other questions or comments, please don't hesitate to contact Jared at thechurchhistoryproject@gmail.com.

Evening Prayer for Monday, February 23, 2026 (Eve of Matthias the Apostle; The First Sunday in Lent; Polycarp, Bishop of Smyrna, Martyr, 156).Psalm and Scripture readings (60-day Psalter):Psalms 129-131Baruch 4:5-13, 21-37Romans 8:1-17⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

Morning Prayer for Monday, February 23, 2026 (The First Sunday in Lent; Polycarp, Bishop of Smyrna, Martyr, 156).Psalm and Scripture readings (60-day Psalter):Psalms 127-128Exodus 3Matthew 9:18-34⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

Friends of the Rosary,Lent is a period of preparation for the central events of Good Friday and Easter Sunday. Christ, the Son of God in human nature, died on the cross on Good Friday because of the sins of the human race.By being obedient to his heavenly Father, Christ made atonement for all our disobediences and set us free from the slavery of Satan and of sin.In his resurrection, his human nature was glorified by God the Father, and if we follow Christ faithfully in this life, we will all be offered a share in an eternal life of glory.During the forty days of Lenten, we make a commitment to fasting or giving up certain things in our lives as an act of penitence.The number 40 is significant throughout Scripture; Noah was on the Ark for 40 days, Moses fasted 40 days before receiving the Ten Commandments, and Jesus spent 40 days fasting in preparation for His work on earth.The celebration of Lent is not a commandment but an opportunity to renew our faith and edify our spirit.Today is the Optional Memorial of St. Polycarp of Smyrna (69-155), who was converted to Christianity by St. John the Evangelist. He was a disciple of the apostles and a friend of St. Ignatius of Antioch. He suffered martyrdom in 155 by burning at the stake in the amphitheater of Smyrna.Today's Gospel tells us that we must practice charity and perform works of mercy to all, without distinction, in the name of Christ. When our Blessed Lord comes to us in the Eucharist today, he will give us the joy of hearing his invitation to possess the kingdom prepared for us by his Father from the foundation of the world.Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• ⁠February 23, 2026, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

Full Text of Readings Monday of the First Week of Lent Lectionary: 224 The Saint of the day is Saint Polycarp Saint Polycarp's Story Polycarp, bishop of Smyrna, disciple of Saint John the Apostle and friend of Saint Ignatius of Antioch, was a revered Christian leader during the first half of the second century. Saint Ignatius, on his way to Rome to be martyred, visited Saint Polycarp at Smyrna, and later at Troas wrote him a personal letter. The Asia Minor Churches recognized Polycarp's leadership by choosing him as a representative to discuss with Pope Anicetus the date of the Easter celebration in Rome—a major controversy in the early Church. Only one of the many letters written by Saint Polycarp has been preserved, the one he wrote to the Church of Philippi in Macedonia. At 86, Polycarp was led into the crowded Smyrna stadium to be burned alive. The flames did not harm him and he was finally killed by a dagger. The centurion ordered the saint's body burned. The “Acts” of Saint Polycarp's martyrdom are the earliest preserved, fully reliable account of a Christian martyr's death. He died in 155. Reflection Polycarp was recognized as a Christian leader by all Asia Minor Christians—a strong fortress of faith and loyalty to Jesus Christ. His own strength emerged from his trust in God, even when events contradicted this trust. Living among pagans and under a government opposed to the new religion, he led and fed his flock. Like the Good Shepherd, he laid down his life for his sheep and kept them from more persecution in Smyrna. He summarized his trust in God just before he died: “Father… I bless Thee, for having made me worthy of the day and the hour…” (Acts of Martyrdom, Chapter 14).Saint of the Day, Copyright Franciscan Media

In this episode, we journey back to 155 AD Smyrna to explore the remarkable life and death of Polycarp, the last living link to the apostles. We uncover the social climate of the Roman Empire that led to his persecution and ultimately his defiant stand for his beliefs.Chapters00:00 Introduction to Polycarp01:50 Smyrna and Roman Loyalty04:45 Polycarp's Arrest and Trial09:47 Martyrdom and Legacy

In ad 155, the early church father Polycarp was threatened with death by fire for his faith in Christ. He replied, “For eighty and six years I have been his servant, and he has done me no wrong. And how can I now blaspheme my king who saved me?” Polycarp’s response can be an inspiration for us when we face extreme trial because of our faith in Jesus, our King. Just hours before Jesus’ death, Peter boldly pledged His allegiance to Christ: “I will lay down my life for you” (John 13:37). Jesus, who knew Peter better than Peter knew himself, replied, “Very truly I tell you, before the rooster crows, you will disown me three times!” (v. 38). However, after Jesus’ resurrection, the same one who’d denied Him began to serve Him courageously and would eventually glorify Him through his own death (see 21:16–19). Are you a Polycarp or a Peter? Most of us, if we’re honest, are more of a Peter with a “courage outage”—a failure to speak or act honorably as a believer in Jesus. Such occasions—whether in a classroom, boardroom, or breakroom—needn’t indelibly define us. When those failures occur, we must prayerfully dust ourselves off and turn to Jesus, the One who died for us and lives for us. He’ll help us to be faithful to Him and courageously live for Him daily in difficult places.