Podcasts about Puritans

Raised by secularists, Justin Miller's family life was a wreck. While in the eighth grade, his parents divorced—a trauma worse than death—and Justin's mom looked to him to help raise his two younger siblings. Given a Bible at age 11, he read it every morning till age 23, but felt no peace. Newly married at the time, he was powerfully saved when he heard Adrian Rogers preach the true gospel on the radio. His wife came to Christ four months later, and they soon joined a church where the pastor taught through the Bible, verse by verse. As their faith grew, Justin was called to pastoral ministry. Moved by the Puritans' legacy, Justin has given his life to sound but heart-felt teaching and currently serves as lead pastor of First Baptist Church in Puxico, Missouri.

How was Rhode Island founded, and what was the religious landscape like in this colony? Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 5, we learn about Anne Hutchinson and her religious beliefs, Thomas Hooker and his belief in Preparation, John Cotton and his religious beliefs, Roger Williams and his championing of religious liberty, and the founding of Rhode Island. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

We've been conditioned to believe that rest is optional—like guacamole on your burrito. You can have it, but you'll have to pay extra.Let's zoom out for a second and look at where this belief came from.The hustle mindset didn't just show up one day because Gary Vee started yelling about it. It's deeply rooted in industrial-age values—when your productivity on the factory line was literally tied to your worth and your wages. The more you produced, the more valuable you were. Full stop.Then came the Protestant work ethic, remember the Puritans from history class? They believed hard work was not just good, but godly. Resting? That was for the weak or the wicked. You're either grinding or backsliding. There was no in-between. If you've been listening to my show for more than 2 episodes, you know that when they're answering that “what were the values and beliefs you were raised with” question, most of my guests say hard work. We've all been ingrained with this belief and accepted it without question. Fast forward to the 1980s and '90s - Wall Street, power suits, "I'll sleep when I'm dead" culture. Burnout was a badge of honor. In fact, Bon Jovi released a song in 1992 called “I'll Sleep When I'm Dead.”Actually, as I was outlining this episode, I looked up when that phrase originated and found Benjamin Franklin supposedly said, “There will be plenty of time to sleep when you're dead.” Clearly it's been around for a while.We celebrate busy. We glorify “the grind.” We worship the to-do list like it's some kind of sacred scroll.And now the whole country humblebrags about how little they sleep or how slammed they are, as if being overworked makes you more important. (It doesn't. It just makes you more tired and cranky.)So when someone does stop and rest, or take a day off without needing a “valid” excuse, it feels rebellious. Almost irresponsible. But that reaction? That guilt? It's not truth - it's just programming. And it's overdue for a rewrite.Tune in now and discover for yourself:✅ My personal story of zooming to burnout at 200 miles an hour, when I went beyond being “fucking cranky” to “totally wiped out”✅ How to redefine and reframe “rest” and make it not only part of, but a catalyst, for your ability to achieve more✅ Practical tools that you can use to create a “permission slip practice” that breaks the hustle-and-grind circle for you✅ And much, much more!Resources:My Website: https://ZenRabbit.com/ LinkedIn: https://zenrabbit.com/linkedin/ Facebook: https://zenrabbit.com/facebook/ Instagram: https://zenrabbit.com/instagram/Visit the “FINE is a 4-Letter Word” store at https://zenrabbit.printful.me Invitation from Lori: This episode is sponsored by Zen Rabbit. Smart business leaders know trust is the foundation of every great workplace. And in today's hybrid and fast-moving work culture, trust isn't built in quarterly town halls or the occasional Slack message. It's built through consistent, clear, and HUMAN communication. Companies and leaders TALK about the importance of connection and community. And it's easy to believe your organization is doing a great job of maintaining an awesome corporate culture. Because you've got annual all-hands and open door policies, and “fun" team-building events.But let's be real....

It's a small world. The great David Rieff came to my San Francisco studio today for in person interview about his new anti-woke polemic Desire and Fate. And half way through our conversation, he brought up Daniel Bessner's This Is America piece which Bessner discussed on yesterday's show. I'm not sure what that tells us about wokeness, a subject which Rieff and I aren't in agreement. For him, it's the thing-in-itself which make sense of our current cultural malaise. Thus Desire and Fate, his attempt (with a great intro from John Banville) to wake us up from Wokeness. For me, it's a distraction. I've included the full transcript below. Lots of good stuff to chew on. Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. 5 KEY TAKEAWAYS * Rieff views "woke" ideology as primarily American and post-Protestant in nature, rather than stemming solely from French philosophy, emphasizing its connections to self-invention and subjective identity.* He argues that woke culture threatens high culture but not capitalism, noting that corporations have readily embraced a "baudlerized" version of identity politics that avoids class discussions.* Rieff sees woke culture as connected to the wellness movement, with both sharing a preoccupation with "psychic safety" and the metaphorical transformation of experience in which "words” become a form of “violence."* He suggests young people's material insecurity contributes to their focus on identity, as those facing bleak economic prospects turn inward when they "can't make their way in the world."* Rieff characterizes woke ideology as "apocalyptic but not pessimistic," contrasting it with his own genuine pessimism which he considers more realistic about human nature and more cheerful in its acceptance of life's limitations. FULL TRANSCRIPTAndrew Keen: Hello everybody, as we digest Trump 2.0, we don't talk that much these days about woke and woke ideology. There was a civil war amongst progressives, I think, on the woke front in 2023 and 2024, but with Donald Trump 2.0 and his various escapades, let's just talk these days about woke. We have a new book, however, on the threat of woke by my guest, David Rieff. It's called Desire and Fate. He wrote it in 2023, came out in late 2024. David's visiting the Bay Area. He's an itinerant man traveling from the East Coast to Latin America and Europe. David, welcome to Keen on America. Do you regret writing this book given what's happened in the last few months in the United States?David Rieff: No, not at all, because I think that the road to moral and intellectual hell is trying to censor yourself according to what you think is useful. There's a famous story of Jean Paul Sartre that he said to the stupefaction of a journalist late in his life that he'd always known about the gulag, and the journalist pretty surprised said, well, why didn't you say anything? And Sartre said so as not to demoralize the French working class. And my own view is, you know, you say what you have to say about this and if I give some aid and comfort to people I don't like, well, so be it. Having said that, I also think a lot of these woke ideas have their, for all of Trump's and Trump's people's fierce opposition to woke, some of the identity politics, particularly around Jewish identity seems to me not that very different from woke. Strangely they seem to have taken, for example, there's a lot of the talk about anti-semitism on college campuses involves student safety which is a great woke trope that you feel unsafe and what people mean by that is not literally they're going to get shot or beaten up, they mean that they feel psychically unsafe. It's part of the kind of metaphorization of experience that unfortunately the United States is now completely in the grips of. But the same thing on the other side, people like Barry Weiss, for example, at the Free Press there, they talk in the same language of psychic safety. So I'm not sure there's, I think there are more similarities than either side is comfortable with.Andrew Keen: You describe Woke, David, as a cultural revolution and you associated in the beginning of the book with something called Lumpen-Rousseauism. As we joked before we went live, I'm not sure if there's anything in Rousseau which isn't Lumpen. But what exactly is this cultural revolution? And can we blame it on bad French philosophy or Swiss French?David Rieff: Well, Swiss-French philosophy, you know exactly. There is a funny anecdote, as I'm sure you know, that Rousseau made a visit to Edinburgh to see Hume and there's something in Hume's diaries where he talks about Rousseau pacing up and down in front of the fire and suddenly exclaiming, but David Hume is not a bad man. And Hume notes in his acerbic way, Rousseau was like walking around without his skin on. And I think some of the woke sensitivity stuff is very much people walking around without their skin on. They can't stand the idea of being offended. I don't see it as much - of course, the influence of that version of cultural relativism that the French like Deleuze and Guattari and other people put forward is part of the story, but I actually see it as much more of a post-Protestant thing. This idea, in that sense, some kind of strange combination of maybe some French philosophy, but also of the wellness movement, of this notion that health, including psychic health, was the ultimate good in a secular society. And then the other part, which again, it seems to be more American than French, which is this idea, and this is particularly true in the trans movement, that you can be anything you want to be. And so that if you feel yourself to be a different gender, well, that's who you are. And what matters is your own subjective sense of these things, and it's up to you. The outside world has no say in it, it's what you feel. And that in a sense, what I mean by post-Protestant is that, I mean, what's the difference between Protestantism and Catholicism? The fundamental difference is, it seems to me, that in Roman Catholic tradition, you need the priest to intercede with God, whereas in Protestant tradition, it is, except for the Anglicans, but for most of Protestantism, it's you and God. And in that sense it seems to me there are more of what I see in woke than this notion that some of the right-wing people like Chris Rufo and others have that this is cultural French cultural Marxism making its insidious way through the institutions.Andrew Keen: It's interesting you talk about the Protestant ethic and you mentioned Hume's remark about Rousseau not having his skin on. Do you think that Protestantism enabled people to grow thick skins?David Rieff: I mean, the Calvinist idea certainly did. In fact, there were all these ideas in Protestant culture, at least that's the classical interpretation of deferred gratification. Capitalism was supposed to be the work ethic, all of that stuff that Weber talks about. But I think it got in the modern version. It became something else. It stopped being about those forms of disciplines and started to be about self-invention. And in a sense, there's something very American about that because after all you know it's the Great Gatsby. It's what's the famous sentence of F. Scott Fitzgerald's: there are no second acts in American lives.Andrew Keen: This is the most incorrect thing anyone's ever said about America. I'm not sure if he meant it to be incorrect, did he? I don't know.David Rieff: I think what's true is that you get the American idea, you get to reinvent yourself. And this notion of the dream, the dream become reality. And many years ago when I was spending a lot of time in LA in the late 80s, early 90s, at LAX, there was a sign from the then mayor, Tom Bradley, about how, you know, if you can dream it, it can be true. And I think there's a lot in identitarian woke idea which is that we can - we're not constricted by history or reality. In fact, it's all the present and the future. And so to me again, woke seems to me much more recognizable as something American and by extension post-Protestant in the sense that you see the places where woke is most powerful are in the other, what the encampment kids would call settler colonies, Australia and Canada. And now in the UK of course, where it seems to me by DI or EDI as they call it over there is in many ways stronger in Britain even than it was in the US before Trump.Andrew Keen: Does it really matter though, David? I mean, that's my question. Does it matter? I mean it might matter if you have the good or the bad fortune to teach at a small, expensive liberal arts college. It might matter with some of your dinner parties in Tribeca or here in San Francisco, but for most people, who cares?David Rieff: It doesn't matter. I think it matters to culture and so what you think culture is worth, because a lot of the point of this book was to say there's nothing about woke that threatens capitalism, that threatens the neo-liberal order. I mean it's turning out that Donald Trump is a great deal bigger threat to the neoliberal order. Woke was to the contrary - woke is about talking about everything but class. And so a kind of baudlerized, de-radicalized version of woke became perfectly fine with corporate America. That's why this wonderful old line hard lefty Adolph Reed Jr. says somewhere that woke is about diversifying the ruling class. But I do think it's a threat to high culture because it's about equity. It's about representation. And so elite culture, which I have no shame in proclaiming my loyalty to, can't survive the woke onslaught. And it hasn't, in my view. If you look at just the kinds of books that are being written, the kinds of plays that are been put on, even the opera, the new operas that are being commissioned, they're all about representing the marginalized. They're about speaking for your group, whatever that group is, and doing away with various forms of cultural hierarchy. And I'm with Schoenberg: if it's for everybody, if it's art, Schoenberg said it's not for everybody, and if it's for everybody it's not art. And I think woke destroys that. Woke can live with schlock. I'm sorry, high culture can live with schlock, it always has, it always will. What it can't live with is kitsch. And by which I mean kitsch in Milan Kundera's definition, which is to have opinions that you feel better about yourself for holding. And that I think is inimical to culture. And I think woke is very destructive of those traditions. I mean, in the most obvious sense, it's destructive of the Western tradition, but you know, the high arts in places like Japan or Bengal, I don't think it's any more sympathetic to those things than it is to Shakespeare or John Donne or whatever. So yeah, I think it's a danger in that sense. Is it a danger to the peace of the world? No, of course not.Andrew Keen: Even in cultural terms, as you explain, it is an orthodoxy. If you want to work with the dominant cultural institutions, the newspapers, the universities, the publishing houses, you have to play by those rules, but the great artists, poets, filmmakers, musicians have never done that, so all it provides, I mean you brought up Kundera, all it provides is something that independent artists, creative people will sneer at, will make fun of, as you have in this new book.David Rieff: Well, I hope they'll make fun of it. But on the other hand, I'm an old guy who has the means to sneer. I don't have to please an editor. Someone will publish my books one way or another, whatever ones I have left to write. But if you're 25 years old, maybe you're going to sneer with your pals in the pub, but you're gonna have to toe the line if you want to be published in whatever the obvious mainstream place is and you're going to be attacked on social media. I think a lot of people who are very, young people who are skeptical of this are just so afraid of being attacked by their peers on various social media that they keep quiet. I don't know that it's true that, I'd sort of push back on that. I think non-conformists will out. I hope it's true. But I wonder, I mean, these traditions, once they die, they're very hard to rebuild. And, without going full T.S. Eliot on you, once you don't think you're part of the past, once the idea is that basically, pretty much anything that came before our modern contemporary sense of morality and fairness and right opinion is to be rejected and that, for example, the moral character of the artist should determine whether or not the art should be paid attention to - I don't know how you come back from that or if you come back from that. I'm not convinced you do. No, other arts will be around. And I mean, if I were writing a critical review of my own book, I'd say, look, this culture, this high culture that you, David Rieff, are writing an elegy for, eulogizing or memorializing was going to die anyway, and we're at the beginning of another Gutenbergian epoch, just as Gutenberg, we're sort of 20 years into Marshall McLuhan's Gutenberg galaxy, and these other art forms will come, and they won't be like anything else. And that may be true.Andrew Keen: True, it may be true. In a sense then, to extend that critique, are you going full T.S. Eliot in this book?David Rieff: Yeah, I think Eliot was right. But it's not just Eliot, there are people who would be for the wokesters more acceptable like Mandelstam, for example, who said you're part of a conversation that's been going on long before you were born, that's going to be going on after you are, and I think that's what art is. I think the idea that we make some completely new thing is a childish fantasy. I think you belong to a tradition. There are periods - look, this is, I don't find much writing in English in prose fiction very interesting. I have to say I read the books that people talk about because I'm trying to understand what's going on but it doesn't interest me very much, but again, there have been periods of great mediocrity. Think of a period in the late 17th century in England when probably the best poet was this completely, rightly, justifiably forgotten figure, Colley Cibber. You had the great restoration period and then it all collapsed, so maybe it'll be that way. And also, as I say, maybe it's just as with the print revolution, that this new culture of social media will produce completely different forms. I mean, everything is mortal, not just us, but cultures and civilizations and all the rest of it. So I can imagine that, but this is the time I live in and the tradition I come from and I'm sorry it's gone, and I think what's replacing it is for the most part worse.Andrew Keen: You're critical in the book of what you, I'm quoting here, you talk about going from the grand inquisitor to the grand therapist. But you're very critical of the broader American therapeutic culture of acute sensitivity, the thin skin nature of, I guess, the Rousseau in this, whatever, it's lumpen Rousseauanism. So how do you interpret that without psychologizing, or are you psychologizing in the book? How are you making sense of our condition? In other words, can one critique criticize therapeutic culture without becoming oneself therapeutic?David Rieff: You mean the sort of Pogo line, we've met the enemy and it is us. Well, I suppose there's some truth to that. I don't know how much. I think that woke is in some important sense a subset of the wellness movement. And the wellness movement after all has tens and tens of millions of people who are in one sense or another influenced by it. And I think health, including psychic health, and we've moved from wellness as corporal health to wellness as being both soma and psyche. So, I mean, if that's psychologizing, I certainly think it's drawing the parallel or seeing woke in some ways as one of the children of the god of wellness. And that to me, I don't know how therapeutic that is. I think it's just that once you feel, I'm interested in what people feel. I'm not necessarily so interested in, I mean, I've got lots of opinions, but what I think I'm better at than having opinions is trying to understand why people think what they think. And I do think that once health becomes the ultimate good in a secular society and once death becomes the absolutely unacceptable other, and once you have the idea that there's no real distinction of any great validity between psychic and physical wellness, well then of course sensitivity to everything becomes almost an inevitable reaction.Andrew Keen: I was reading the book and I've been thinking about a lot of movements in America which are trying to bring people together, dealing with America, this divided America, as if it's a marriage in crisis. So some of the most effective or interesting, I think, thinkers on this, like Arlie Hochschild in Berkeley, use the language of therapy to bring or to try to bring America back together, even groups like the Braver Angels. Can therapy have any value or that therapeutic culture in a place like America where people are so bitterly divided, so hateful towards one another?David Rieff: Well, it's always been a country where, on the one hand, people have been, as you say, incredibly good at hatred and also a country of people who often construe themselves as misfits and heretics from the Puritans forward. And on the other hand, you have that small-town American idea, which sometimes I think is as important to woke and DI as as anything else which is that famous saying of small town America of all those years ago which was if you don't have something nice to say don't say anything at all. And to some extent that is, I think, a very powerful ancestor of these movements. Whether they're making any headway - of course I hope they are, but Hochschild is a very interesting figure, but I don't, it seems to me it's going all the other way, that people are increasingly only talking to each other.Andrew Keen: What this movement seems to want to do is get beyond - I use this word carefully, I'm not sure if they use it but I'm going to use it - ideology and that we're all prisoners of ideology. Is woke ideology or is it a kind of post-ideology?David Rieff: Well, it's a redemptive idea, a restorative idea. It's an idea that in that sense, there's a notion that it's time for the victims, for the first to be last and the last to be first. I mean, on some level, it is as simple as that. On another level, as I say, I do think it has a lot to do with metaphorization of experience, that people say silence is violence and words are violence and at that point what's violence? I mean there is a kind of level to me where people have gotten trapped in the kind of web of their own metaphors and now are living by them or living shackled to them or whatever image you're hoping for. But I don't know what it means to get beyond ideology. What, all men will be brothers, as in the Beethoven-Schiller symphony? I mean, it doesn't seem like that's the way things are going.Andrew Keen: Is the problem then, and I'm thinking out loud here, is the problem politics or not enough politics?David Rieff: Oh, I think the problem is that now we don't know, we've decided that everything is part, the personal is the political, as the feminists said, 50, 60 years ago. So the personal's political, so the political is the personal. So you have to live the exemplary moral life, or at least the life that doesn't offend anybody or that conforms to whatever the dominant views of what good opinions are, right opinions are. I think what we're in right now is much more the realm of kind of a new set of moral codes, much more than ideology in the kind of discrete sense of politics.Andrew Keen: Now let's come back to this idea of being thin-skinned. Why are people so thin-skinned?David Rieff: Because, I mean, there are lots of things to say about that. One thing, of course, that might be worth saying, is that the young generations, people who are between, let's say, 15 and 30, they're in real material trouble. It's gonna be very hard for them to own a house. It's hard for them to be independent and unless the baby boomers like myself will just transfer every penny to them, which doesn't seem very likely frankly, they're going to live considerably worse than generations before. So if you can't make your way in the world then maybe you make your way yourself or you work on yourself in that sort of therapeutic sense. You worry about your own identity because the only place you have in the world in some way is yourself, is that work, that obsession. I do think some of these material questions are important. There's a guy you may know who's not at all woke, a guy who teaches at the University of Washington called Danny Bessner. And I just did a show with him this morning. He's a smart guy and we have a kind of ironic correspondence over email and DM. And I once said to him, why are you so bitter about everything? And he said, you want to know why? Because I have two children and the likelihood is I'll never get a teaching job that won't require a three hour commute in order for me to live anywhere that I can afford to live. And I thought, and he couldn't be further from woke, he's a kind of Jacobin guy, Jacobin Magazine guy, and if he's left at all, it's kind of old left, but I think a lot of people feel that, that they feel their practical future, it looks pretty grim.Andrew Keen: But David, coming back to the idea of art, they're all suited to the world of art. They don't have to buy a big house and live in the suburbs. They can become poets. They can become filmmakers. They can put their stuff up on YouTube. They can record their music online. There are so many possibilities.David Rieff: It's hard to monetize that. Maybe now you're beginning to sound like the people you don't like. Now you're getting to sound like a capitalist.Andrew Keen: So what? Well, I don't care if I sound like a capitalist. You're not going to starve to death.David Rieff: Well, you might not like, I mean, it's fine to be a barista at 24. It's not so fine at 44. And are these people going to ever get out of this thing? I don't know. I wonder. Look, when I was starting as a writer, as long as you were incredibly diligent, and worked really hard, you could cobble together at least a basic living by accepting every assignment and people paid you bits and bobs of money, but put together, you could make a living. Now, the only way to make money, unless you're lucky enough to be on staff of a few remaining media outlets that remain, is you have to become an impresario, you have become an entrepreneur of your own stuff. And again, sure, do lots of people manage that? Yeah, but not as many as could have worked in that other system, and look at the fate of most newspapers, all folding. Look at the universities. We can talk about woke and how woke destroyed, in my view anyway, a lot of the humanities. But there's also a level in which people didn't want to study these things. So we're looking at the last generation in a lot places of a lot of these humanities departments and not just the ones that are associated with, I don't know, white supremacy or the white male past or whatever, but just the humanities full stop. So I know if that sounds like, maybe it sounds like a capitalist, but maybe it also sounds like you know there was a time when the poets - you know very well, poets never made a living, poets taught in universities. That's the way American poets made their money, including pretty famous poets like Eric Wolcott or Joseph Brodsky or writers, Toni Morrison taught at Princeton all those years, Joyce Carol Oates still alive, she still does. Most of these people couldn't make a living of their work and so the university provided that living.Andrew Keen: You mentioned Barry Weiss earlier. She's making a fortune as an anti-woke journalist. And Free Press seems to be thriving. Yascha Mounk's Persuasion is doing pretty well. Andrew Sullivan, another good example, making a fortune off of Substack. It seems as if the people willing to take risks, Barry Weiss leaving the New York Times, Andrew Sullivan leaving everything he's ever joined - that's...David Rieff: Look, are there going to be people who thrive in this new environment? Sure. And Barry Weiss turns out to be this kind of genius entrepreneur. She deserves full credit for that. Although even Barry Weiss, the paradox for me of Barry Weiss is, a lot of her early activism was saying that she felt unsafe with these anti-Israeli teachers at Columbia. So in a sense, she was using some of the same language as the woke use, psychic safety, because she didn't mean Joseph Massad was gonna come out from the blackboard and shoot her in the eye. She meant that she was offended and used the language of safety to describe that. And so in that sense, again, as I was saying to you earlier, I think there are more similarities here. And Trump, I think this is a genuine counterrevolution that Trump is trying to mount. I'm not very interested in the fascism, non-fascism debate. I'm rather skeptical of it.Andrew Keen: As Danny Bessner is. Yeah, I thought Danny's piece about that was brilliant.David Rieff: We just did a show about it today, that piece about why that's all rubbish. I was tempted, I wrote to a friend that guy you may know David Bell teaches French history -Andrew Keen: He's coming on the show next week. Well, you see, it's just a little community of like-minded people.David Rieff: There you go. Well, I wrote to David.Andrew Keen: And you mentioned his father in the book, Daniel.David Rieff: Yeah, well, his father is sort of one of the tutelary idols of the book. I had his father and I read his father and I learned an enormous amount. I think that book about the cultural contradictions of capitalism is one of the great prescient books about our times. But I wrote to David, I said, I actually sent him the Bessner piece which he was quite ambivalent about. But I said well, I'm not really convinced by the fascism of Trump, maybe just because Hitler read books, unlike Donald Trump. But it's a genuine counterrevolution. And what element will change the landscape in terms of DI and woke and identitarianism is not clear. These people are incredibly ambitious. They really mean to change this country, transform it.Andrew Keen: But from the book, David, Trump's attempts to cleanse, if that's the right word, the university, I would have thought you'd have rather admired that, all these-David Rieff: I agree with some of it.Andrew Keen: All these idiots writing the same article for 30 years about something that no one has any interest in.David Rieff: I look, my problem with Trump is that I do support a lot of that. I think some of the stuff that Christopher Rufo, one of the leading ideologues of this administration has uncovered about university programs and all of this crap, I think it's great that they're not paying for it anymore. The trouble is - you asked me before, is it that important? Is culture important compared to destroying the NATO alliance, blowing up the global trade regime? No. I don't think. So yeah, I like a lot of what they're doing about the university, I don't like, and I am very fiercely opposed to this crackdown on speech. That seems to be grotesque and revolting, but are they canceling supporting transgender theater in Galway? Yeah, I think it's great that they're canceling all that stuff. And so I'm not, that's my problem with Trump, is that some of that stuff I'm quite unashamedly happy about, but it's not nearly worth all the damage he's doing to this country and the world.Andrew Keen: Being very generous with your time, David. Finally, in the book you describe woke as, and I thought this was a very sharp way of describing it, describe it as being apocalyptic but not pessimistic. What did you mean by that? And then what is the opposite of woke? Would it be not apocalyptic, but cheerful?David Rieff: Well, I think genuine pessimists are cheerful, I would put myself among those. The model is Samuel Beckett, who just thinks things are so horrible that why not be cheerful about them, and even express one's pessimism in a relatively cheerful way. You remember the famous story that Thomas McCarthy used to tell about walking in the Luxembourg Gardens with Beckett and McCarthy says to him, great day, it's such a beautiful day, Sam. Beckett says, yeah, beautiful day. McCarthy says, makes you glad to be alive. And Beckett said, oh, I wouldn't go that far. And so, the genuine pessimist is quite cheerful. But coming back to woke, it's apocalyptic in the sense that everything is always at stake. But somehow it's also got this reformist idea that cultural revolution will cleanse away the sins of the supremacist patriarchal past and we'll head for the sunny uplands. I think I'm much too much of a pessimist to think that's possible in any regime, let alone this rather primitive cultural revolution called woke.Andrew Keen: But what would the opposite be?David Rieff: The opposite would be probably some sense that the best we're going to do is make our peace with the trash nature of existence, that life is finite in contrast with the wellness people who probably have a tendency towards the apocalyptic because death is an insult to them. So everything is staving off the bad news and that's where you get this idea that you can, like a lot of revolutions, you can change the nature of people. Look, the communist, Che Guevara talked about the new man. Well, I wonder if he thought it was so new when he was in Bolivia. I think these are - people need utopias, this is one of them, MAGA is another utopia by the way, and people don't seem to be able to do without them and that's - I wish it were otherwise but it isn't.Andrew Keen: I'm guessing the woke people would be offended by the idea of death, are they?David Rieff: Well, I think the woke people, in this synchronicity, people and a lot of people, they're insulted - how can this happen to me, wonderful me? And this is those jokes in the old days when the British could still be savage before they had to have, you know, Henry the Fifth be played by a black actor - why me? Well, why not you? That's just so alien to and it's probably alien to the American idea. You're supposed to - it's supposed to work out and the truth is it doesn't work out. But La Rochefoucauld says somewhere no one can stare for too long at death or the sun and maybe I'm asking too much.Andrew Keen: Maybe only Americans can find death unacceptable to use one of your words.David Rieff: Yes, perhaps.Andrew Keen: Well, David Rieff, congratulations on the new book. Fascinating, troubling, controversial as always. Desire and Fate. I know you're writing a book about Oppenheimer, very different kind of subject. We'll get you back on the show to talk Oppenheimer, where I guess there's not going to be a lot of Lumpen-Rousseauism.David Rieff: Very little, very little love and Rousseau in the quantum mechanics world, but thanks for having me.Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 4, we learn about the Puritans and Pilgrims settling into the New World colonies, the challenges they faced, the kind of church establishment they formed, what covenant congregationalist churches believed versus Presbyterians, and tensions between two wings of Puritans concerning the experience of grace in their lives. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

A few weeks ago, we covered the Blizzard of 1978. But what about the Blizzard of '88... 1888 that is? What about centuries before that? Snow storms are destructive enough in the modern era, but how did Puritans in colonial New England deal with them? We'll also jump 150 years forward to the Great White Hurricane of March 1888. Join Sarah and Jeffrey, your favorite Salem tour guides as they talk about more winter, more snow, and more cold. https://www.gutenberg.org/files/47082/47082-h/47082-h.htm https://marbleheadmuseum.org/wp-content/uploads/2021/01/pp-187-260-331Winthrop_s_Journal_History_of_New_Englan.pdf https://en.wikipedia.org/wiki/Little_Ice_Age https://www.colonialsociety.org/node/1742 https://www.dotnews.com/2017/oh-hunger-many-suffered https://www.brancatosnowremoval.com/history-snow-removal-first-snow-plow/ https://en.wikipedia.org/wiki/Great_Blizzard_of_1888 https://www.wunderground.com/cat6/the-blizzard-of-1888-americas-greatest-snow-disaster Interested in Salem The Podcast Merch!?  CLICK HERE! Interested in supporting the Podcast? Looking for more Salem content? CLICK HERE! www.salemthepodcast.com NEW INSTAGRAM - @salemthepod Email - hello@salemthepodcast.com   Book a tour with Jeffrey at Salem Uncovered Tours  www.salemuncoveredtours.com  Book a tour with Sarah at Bewitched Historical Tours   www.bewitchedtours.com   Intro/Outro Music from Uppbeat: https://uppbeat.io/t/all-good-folks/unfamiliar-faces License code: NGSBY7LA1HTVAUJE

A few weeks ago, we covered the Blizzard of 1978. But what about the Blizzard of '88... 1888 that is? What about centuries before that? Snow storms are destructive enough in the modern era, but how did Puritans in colonial New England deal with them? We'll also jump 150 years forward to the Great White Hurricane of March 1888. Join Sarah and Jeffrey, your favorite Salem tour guides as they talk about more winter, more snow, and more cold. https://www.gutenberg.org/files/47082/47082-h/47082-h.htm https://marbleheadmuseum.org/wp-content/uploads/2021/01/pp-187-260-331Winthrop_s_Journal_History_of_New_Englan.pdf https://en.wikipedia.org/wiki/Little_Ice_Age https://www.colonialsociety.org/node/1742 https://www.dotnews.com/2017/oh-hunger-many-suffered https://www.brancatosnowremoval.com/history-snow-removal-first-snow-plow/ https://en.wikipedia.org/wiki/Great_Blizzard_of_1888 https://www.wunderground.com/cat6/the-blizzard-of-1888-americas-greatest-snow-disaster Interested in Salem The Podcast Merch!?  CLICK HERE! Interested in supporting the Podcast? Looking for more Salem content? CLICK HERE! www.salemthepodcast.com NEW INSTAGRAM - @salemthepod Email - hello@salemthepodcast.com   Book a tour with Jeffrey at Salem Uncovered Tours  www.salemuncoveredtours.com  Book a tour with Sarah at Bewitched Historical Tours   www.bewitchedtours.com   Intro/Outro Music from Uppbeat: https://uppbeat.io/t/all-good-folks/unfamiliar-faces License code: NGSBY7LA1HTVAUJE

The vocation of a minister is unique. A minister does not leave his work behind, whether late at night or on vacation. A minister is a man who is always preparing; he never frees himself from his calling because everything he does finds relevance to his work. How then does a preacher organize his life in light of this reality? What are some practices that will aid the minster in his preparation for preaching? The key factor, says Dr. Martyn Lloyd-Jones, is for the minister to know himself. In this lecture on the preparation of the preacher, from the “Preaching and Preachers” lecture series, Dr. Lloyd-Jones articulates several points for ministers to consider as they labor to prepare for weekly preaching. Under this guiding principle of knowing one's own temperament and personality, he encourages pastors in the fundamentals of prayer and Bible reading. Also in this lecture, Dr. Lloyd-Jones challenges pastors to other kinds of reading. Whether it is devotional reading of the Puritans, or more intellectual material such as theology, church history, or apologetics, the overarching goal is to prepare the minster for his pulpit ministry. Listen as Dr. Lloyd-Jones outlines a blueprint for personal preparation that will benefit the minister as well as the congregation.

The vocation of a minister is unique. A minister does not leave his work behind, whether late at night or on vacation. A minister is a man who is always preparing; he never frees himself from his calling because everything he does finds relevance to his work. How then does a preacher organize his life in light of this reality? What are some practices that will aid the minster in his preparation for preaching? The key factor, says Dr. Martyn Lloyd-Jones, is for the minister to know himself. In this lecture on the preparation of the preacher, from the “Preaching and Preachers” lecture series, Dr. Lloyd-Jones articulates several points for ministers to consider as they labor to prepare for weekly preaching. Under this guiding principle of knowing one's own temperament and personality, he encourages pastors in the fundamentals of prayer and Bible reading. Also in this lecture, Dr. Lloyd-Jones challenges pastors to other kinds of reading. Whether it is devotional reading of the Puritans, or more intellectual material such as theology, church history, or apologetics, the overarching goal is to prepare the minster for his pulpit ministry. Listen as Dr. Lloyd-Jones outlines a blueprint for personal preparation that will benefit the minister as well as the congregation. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29

Who was John Winthrop, and what was his role in the founding of the Massachusetts Bay Colony? The Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 3, we discuss the context of the Puritan migration to New England during the reign of Charles I, Puritan leader John Winthrop, and the establishment of the Massachusetts Bay Colony.  Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

Find out when English Colonists first settled in present day Salem including the original settlement's name. Get to know Englishmen Roger Conant & John Endecott including their job roles. Learn about the Puritan's as well as their religious beliefs. Discover what Salem refers to including the working relationship between Roger Conant & John Endecott. Go behind the scenes and learn about Puritan Migration Movement from 1620-1640. Determine if all Puritans who came into New England got accepted for what they believed in religious wise. Discover what unique military achievement being the first of its kind took place in Salem come December 13, 1636. Get an in depth analysis behind differences between those people living in Salem Town versus Salem Village. Determine what types of political and social divisions did Salem Village Residents contend with and whether or not the community as a whole was immune to conflict from within. Get a timeline of events involving Salem Village beginning from 1672 into May 1693. Get an understanding of where Salem's Population stood by 1770 including the unique history behind why it was such an important port city. Learn exactly what the 1765 Stamp Act required Britain's Subject's, 13 Colonies, to pay tax on including people of Salem's responses. Determine if peace itself was short lived following Parliament's repeal of 1765 Stamp Act. Get an understanding about Boston Non Importation Agreement of 1768 including how Salem's Merchants responded. Hosted on Acast. See acast.com/privacy for more information.

As a father and now grandfather, I often think about the wise words of instruction found in Proverbs twenty-two, six. “Train up a child in the way he should go; and even when he is old he will no depart from it.” Training our children is not a once and done task. Rather, it is an ongoing project that in many ways lasts a lifetime. Neither is the training we are called to only verbal in nature. While the verbal instruction is necessary, equally necessary is the example we pass on to our kids. Let me share with you some great wisdom from the Puritans on the power of example. John Boys writes, “If both horse and mare trot, the colt will not amble.” Consider these words from Thomas Brooks: “Example is the most powerful rhetoric.” If we are to raise and train our children to follow the Lord, we must be eagerly following Him with every ounce of our lives. Remember, Jesus has called us to deny ourselves and follow Him. A heritage of faith is the most valuable inheritance we can pass on to our kids.

Listen in as Dr. Nathan Tarr, Associate Professor of Pastoral Theology at Phoenix Seminary, shares his knowledge and love of the Puritans. Dr. Tarr dives into the sermons of John Cotton and focuses on one, wherein Cotton expounds on Revelation 7:14. Be encouraged to see that the Puritans are for the church today and see how the believer is to trust in the sovereign God in the midst of suffering for the purpose of our sanctification. 

Judith Shakespeare's life is a mystery. While history records her as the younger daughter of William Shakespeare and Anne Hathaway, much of her story remains untold. In her new novel, The Owl Was a Baker's Daughter, author and Shakespeare scholar Grace Tiffany brings Judith to life—filling in the gaps with adventure, resilience, and rebellion. A sequel to My Father Had a Daughter, this novel follows Judith into later adulthood. No longer the headstrong girl who once fled to London in disguise to challenge her father, she is now a skilled healer and midwife. However, when she is accused of witchcraft, she must escape Stratford and navigate a world where Puritans have closed playhouses, civil war splits England, and even her father's legacy is at risk. Tiffany explores how she merged fact and fiction to reimagine Judith's life. From the real-life scandal that shook her marriage to the theatrical and political disturbances of her time, the author examines what it means to write historical fiction—and how Shakespeare's life and legacy continue to inspire new stories. Grace Tiffany is a professor of Shakespeare and Renaissance Drama at Western Michigan University. She has also taught Shakespeare at Fordham University, the University of New Orleans, and the University of Notre Dame, where she obtained her doctorate. She is also the author of My Father Had a Daughter and The Turquoise Ring. From the Shakespeare Unlimited podcast. Published March 25, 2025. © Folger Shakespeare Library. All rights reserved. This episode was produced by Matt Frassica. Garland Scott is the executive producer. It was edited by Gail Kern Paster. We had help with web production from Paola García Acuña. Leonor Fernandez edits our transcripts. Final mixing services are provided by Clean Cuts at Three Seas, Inc.

In this episode of Bongino Report: Early Edition, Evita exposes Vanity Fair's ahistorical smear against Puritans and MAGA, FBI agents racing to redact Epstein files, right-wing influencers selling out to Big Soda, and polls revealing men under 25 hate Democrats more than those over 75. Check out our amazing Sponsors - Genucel - Just go to genucel.com/news, and use my code NEWS at checkout for an extra 10% off right now! -Brick House - I've got a 20% discount to get you started. Go to FieldOfGreens.com and use my code EVITA! Donald Trump's America Echoes Our Puritan Past FBI Pushes to Release Epstein Files With Some Details on Victims, Witnesses Left In Learn more about your ad choices. Visit podcastchoices.com/adchoices

William Perkins, like Laurence Chaderton, was a Puritan of the Elizabethan age. As such, he lived before that golden generation of Puritans in which the likes of Flavel, Goodwin, Owen and Baxter ministered.  He was part of a pioneering generation that set to work applying the newly-recovered doctrines of the Reformation in the English context. Although he died at the age of 44, Perkins—a 'man of parts', as the Puritans might have said—would make contributions as a preacher, pastoral counsellor, theologian, and commentator that have stood the test of time.    Featured Resources: – 'Art of Prophesying: William Perkins' Famous Book Reprinted', Sinclair B. Ferguson, featured in the Banner of Truth Magazine, Issue 389 (February 1996). – 'Perkins: Father of English Commentators', Edward J. Malcolm, Banner of Truth Magazine, Issue 462 (March 2002).   Explore the work of the Banner of Truth: www.banneroftruth.org Subscribe to the Magazine (print/digital/both): www.banneroftruth.org/magazine Leave us your feedback or a testimony: www.speakpipe.com/magazinepodcast

What happened when Separatists from the Church of England left for North America? The Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 2, we move to New England and the Puritan settlements, discussing how the Separatists left for North America, the settlement at Plymouth Plantation, the difference between Pilgrims and Puritans, and the Puritans who didn't separate from the Church of England. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

Puritans are both wonderful and to be avoided. There are good authors and authors that are too introspective. How do we navigate this?

Are all Puritans good? Does every Puritan understand Law/Gospel? Mike answers this question from a keen listener.

⁠⁠Support us on Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠---"And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need." King James Bible, Acts 2:44"And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also." King James Bible, Acts 17:6Liam and Russian Sam are joined by once again by Jackson (@GraceCathedralPark) for a two thousand summary of American radicalism and the utopian tradition. Since ancient times, religious and moral conviction has compelled the most pious among us to leave this sinful world behind.Jewish groups like the Essenes and the Ebionites were joned by the earliest Christian monks in their complete rejection of secular society, preferring to live in intentional communities organized toward complete observance of religious commandments. These groups, who may have included the first followers of Jesus, held their property in common and believed they could lead mankind by their example toward a new moral world.By the European Middle Ages, Christian institutions had taken on all the venal and violent obligations of the state. Reformers seeking to challenge the worldly power of the church were met by centuries of brutal oppression. By the 16th century these contradictions had become too much to bear, with the eruption of the Protestant Reformation and the flowering of idealistic sectarians. Some of these groups, like the Anabaptists and the Diggers, sought to upend the material hierarchies of man and make all equal before God. When these groups were also hunted down, even by their fellow Protestants, the dream of a new beginning survived across the sea.Religious settlers like the Puritans and Quakers saw the wild American lands as a blank slate for their moral dreams, while more materialistic colonists used the New World to engineer new systems of extraction and domination unimaginable back home. Many of these groups created communes in the wilderness, some surviving for months and others for centuries. As Enlightenment writers argued for the equality of man based on reason rather than scripture, and the American and French Revolutions called all political secular communitarian projects also began to emerge. Most significant of all of these was New Harmony, the utopian experiment of reformed capitalist and lifelong idealist Robert Owen. Though New Harmony would not be a particularly long-lived commune, it cemented Owen as one of the most famous men of the early 19th century and a father of the socialist movement. Like many parents, Owen would see some of his children turn away from him, yet his lifelong agitation would lay the groundwork for more enduring transformative projects. While we now understand the utopian movement to have failed, Owen and his two thousands years of forebears succeeded in inspiring mankind to build a new moral world.Listen to the end of this one to hear about Jackson's own radical utopian dream: BYU for Owenism.

Why did the the Puritan movement start, and when did Puritans decide to travel to the New World? The Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 1, we continue where our last series left off with the Puritan movement in England to revisit how that movement started, how King James played a role in the Puritan movement in Great Britain, and what led the Pilgrims and Puritans to leave England for the New World between 1620-1640. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

The Eternal Weight of Glory 2 Corinthians 4:16-18 This morning, we are going to finish chapter 4 of 2 Corinthians. Verses 16-18. You can find that on page 1147. In the leadup to our verses this morning, we have been encouraged in our suffering. Even though we are like jars of clay, breakable and fragile, yet we have the surpassing treasure of the Gospel of Jesus within us. As we are given over to death… as our bodies deteriorate… as we suffer, yet, the life of Jesus is at work in us. And we are promised a resurrection hope through Christ. That was the promise of last week's verses. A resurrection hope through Jesus Christ. And that brings us to verse 16. Reading of 2 Corinthians 4:16-18 Prayer If you've been following the news in Montana, you'll know that there's a battle over suffering and death. Legislation has been proposed that would make it legal for someone with a terminal disease to end his or her life with the help of a physician. And it's very personal. Those who argue in favor tell stories of difficult suffering of loved ones. Those who argue against it tell stories of difficult suffering of loved ones. To some extent, I think we can each understand the motivation for such a thing. Physical suffering is difficult and it's likewise difficult to watch a loved one endure such a trial, especially when the diagnosis is grave. But life is precious… no matter our age or situation. God is the one who is to numbers our days. Not us. And it may be in those last days or moment that God draws someone to himself – like the thief on the cross next to Jesus. And not only that, but we have been learning in 2 Corinthians that suffering unto death is part of life. It's part of the fallen condition that we live in and the fallen nature that we have. And for the Christian, through our suffering we share in Christ's suffering and because of that, we also share in his comfort. We learned that back in chapter 1. You see, God often fulfills his purposes through suffering. And when we suffer affliction, he will strengthen and give us hope when we look to him. As we come now to verses 16-18… whey do is apply verse 14 to us. Verse 14 is about the resurrection. Since God raised the Lord Jesus, he will raise us and bring us into his presence. Look again at the end of verse 14. Paul writes to the Corinthian church that Jesus will bring “us with you into his presence.” You, believers in Corinth, will join us, Paul and those with him, in that resurrection. That is a great hope. And verses 16-18 then explain how to experience that resurrection hope in our lives… especially in our suffering. Even in despair. The question is, in our present suffering, how can we not lose heart? How can we live through the trials of this life with the hope of heaven? How do you actually do that? How do you actually have hope in suffering? Verses 16-18 tell us how. Look at 16. It begins with those encouraging words. “So, we do not lose heart!” And then Paul goes on to tell us why and how. By the way, this is the second time in this chapter that Paul has used the phrase “do not lose heart.” The first time was up in verse 2. Paul was talking about not losing heart in ministry and focus. Even though some will not respond, “do not lose heart.” God is at work. Remember that? Well, this time, the “do not lose heart” is about suffering and affliction. On the sermon notes page, you'll see the question, How do I not lose heart in my suffering? Three answers listed there: 1. Renew the Gospel hope of Christ in you 2. Compare your affliction to the weight of glory 3. Fix your eyes on the eternal not the temporal Those correlate with the verses, 16, 17, and 18 respectively. 1. Renew the Gospel hope of Christ in you So, again, number 1. Renew the Gospel hope of Christ in you Paul writes, “we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day.” He's talking, first, about the impact of the fall, of sin and the curse on our bodies and minds. They are wasting away. Some of us feel it more than others. And Paul is comparing that to the new hearts that we have been given in Christ. Remember earlier in chapter 4 verse 6. “God… has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” That new heart is the treasure that we have in our jars of clay on the outside. So, our outer nature is wasting away. And our new nature, the new creation we have in Christ, is being renewed day by day. It's like one big decrescendo and another big crescendo happening at the same time. If you're musical that will make sense. A decrescendo goes from louder to softer. A crescendo goes from softer to louder. Our minds and bodies are decrescendo-ing. We are always fighting against the effects of the fall. It's not just aging but sickness and disease and accidents. It may, like Paul, include the scars of persecution – or it may include a “thorn in the flesh.”  In chapter 12, Paul describes a thorn in his flesh - some condition that he has endured his whole life. All of it is leading us down a decline in various ways. But there is also a crescendo for Christians. It says here that our “inner self is being renewed day by day.” That is talking about the hope of Christ in us. It's the new creation in us where God through his Holy Spirit has shone his light on us. We've been transformed. We've turned from our sin and shame to Christ for forgiveness and redemption. And as we walk through the trials of this life we are enabled to grow in the hope and grace of Christ. I'm being very intentional using that word “enabled.” We are enabled to be renewed day by day. God has enabled you through his Spirit to mine the depths of the riches of God in Christ. If you are a believer in him, he's given you the opportunity through his Spirit to be renewed day by day. If you are not a believer, he's offered that renewal and crescendo. However, when you are not immersing yourself in his Word. Or not repenting of sin and renewing your faith. Or when you are not weekly participating in worship. Or not communing with the God of the universe through prayer. When you are not engaged in those things, that renewal will not be happening. That lack of daily renewal will have lots of implications in your life. When it comes to suffering, your spiritual stagnation will result in discouragement, in despair, and in disappointment. You will wonder where God is. You will be asking why you are suffering. But, on the other hand, when you are renewing that Gospel hope in you (through all the ways I mentioned), God will strengthen you. Your life in Christ will crescendo. And that will help sustain you through whatever trials and afflictions and grief that you are enduring. You see, that is part of the answer of how not to lose hope in suffering. Engage in all the ways that God has given to be renewed in him. That hope and renewal sustained Paul, and it will help sustain you. So, answer 1: Renew the Gospel hope of Christ in you. 2. Compare your affliction to the weight of glory And now, answer number 2. How do we not lose heart in our suffering? We compare our affliction to the weight of glory. Verse 17. “For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison” By the way, this is my favorite verse in the whole book. God is saying that your affliction is “light”… meaning it doesn't weigh much… and it's “momentary” meaning it does last long. Does that make you mad? Because, God, it doesn't feel like my affliction is light and momentary. No, it weighs me down. I can't sleep. The pain doesn't go away. The fear sometimes overwhelms. It's heavy. It doesn't feel light, no, it feels like a ton of bricks. Actually, I brought a brick. This is just a regular clay brick. But we used to have a lead brick in our old house. It was actually there when we moved in… and I think we left it there. It was about this size. Now, this brick weighs like 3-4 pounds. But the lead brick was like 25 pounds. 5-6 times heavier. If we still had it, I would have brought it in. Now I want you to imagine a big pile of lead bricks – a pallet of bricks - maybe 500. That would be very very heavy. Thousands of pounds. In this verse 17 comparison, that pallet of lead bricks represents your suffering. You probably thought I was going to say that the pallet represented the eternal weight of glory. No, that is way beyond what I can describe. The key is in the phrase “beyond all comparison.” The greek phrase is literally “exceedingly exceeded.” Our afflictions are “exceedingly exceeded” by the eternal weight of glory. This verse is not minimizing the weight of our suffering. In fact, that same exact word was used back in chapter 1 verse 8. Paul and those with him had endured intense affliction in Asia. It says they were so “utterly burdened beyond their strength, that they despaired of life.” The same exact Greek word is in there. Their suffering was so “exceedingly exceeded” that they despaired of life itself. They even thought they had the sentence of death. God is not saying, here, that your suffering is not significant or heavy. Not at all! Rather, he's saying that the eternal weight of glory “exceedingly exceeds” the suffering that you are enduring here and now. There are 2 comparisons. First, something that is light and something that is heavy. And second, something that is momentary compared with something that is eternal. The weight of glory exceedingly exceeds the weight of our suffering. By the way, that word “glory” is shorthand for heaven. When you who are in Christ pass from this life, you will be with Christ in glory – you will be in his radience and his presence. In glory we will experience a fulness of joy and peace. We will share the honor of Christ as his redeemed and glorified people. Our worship will be beyond anything in this life. As Revelation 21 puts it, there will be no death, no dying, no pain, no sorrow, no mourning, no crying. There will be no night, there, because of the light of Christ. You see, even though the weight of our suffering on us is great…. it is no comparison to the weight of glory. Not because our suffering is small… but because glory will be so much greater. And think about the second comparison. It will last forever. It will be eternal. Even if your suffering lasts your entire life, it is momentary compared to the eternal weight of glory. Beloved in Christ, the weight of your suffering and trials is heavy. It may feel like a ton of lead bricks. And it may feel like it is never going to end – but it will end one day… and it is nothing compared to the eternal weight of glory beyond all comparison. So, the second answer to the question, how do I not lose heart in my suffering? Is this: Compare your affliction to the weight of glory. Don't minimize your suffering. But consider the glory of heaven to come. Get a perspective on what it will be like when God raises you with Christ to heaven. Your affliction will be nothing compared to the eternal weight of glory. Ok, before we get to the third answer, I want to take a tangent. I have been thinking about 2 little words in verse 17 all week. It's right there in the middle of 17. The words, “for us.”  Do you see them there? “This light momentary affliction is preparing for us an eternal weight of glory beyond all comparison.” I think I've been missing out on something about this my whole life. In my mind, I thought it was saying “preparing us.” You know, “preparing us for the eternal weight of glory.” In other words, I thought this verse was saying that through our suffering, God is preparing us for heaven where there will be no more suffering. That when we finally experience glory, we will be even more amazed because of the suffering we endured in this life. That's what I thought this verse was saying. And by the way, it is a true statement. Our suffering is preparing us for glory. However, the focus of verse 17 is a little different. The word “preparing” is not focused on “us.” We are not being prepared. Rather our suffering is preparing glory and we are the recipient of that preparation. Let me read it again for you, it says “this light momentary affliction is preparing for us an eternal weight of glory.” Somehow our suffering is participating in the preparation of heaven to come. That could mean a couple of different things. That could mean that when we give glory to God while we are suffering, God in Christ is even more glorified. We will experience more of his glory in heaven because of our suffering. It could also mean that because we share in the sufferings of Christ (chapter 1), we are therefore participating in God's preparation of glory in heaven. In other words, because we share in Jesus' suffering unto death and his resurrection, our suffering is in part preparing the glory that is to come for us. As you can tell, I am not fully sure of how Paul's affliction or our affliction is preparing the weight of glory for us. But nonetheless, what is clear is that God has a purpose and meaning for our suffering beyond what we can even understand. Again, that's just a brief side note. 3. Fix your eyes on the eternal not the temporal Back to the question. How do you not lose heart in your suffering? #1 - Renew the Gospel hope of Christ in you. Meditate on what Christ has done for you OR believe in what Chrit offers you… if you don't know him. Be in God's word and in worship and in prayer. Through those things, God will help you to not lose heart. That was answer #1. #2. Compare your affliction to the weight of glory. Consider the amazing eternal weight of glory. Glory infinitely exceeds the burden of our suffering now. And our suffering is, in fact, preparing heaven for us. And now, answer #3. Fix your eyes on the eternal not the temporal. That is verse 18. “look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.” Really, this is an extension of #2. We're not just to compare our suffering to that which is eternal, but we are to look up. We are to gaze at that which is promised. We're to look beyond the joys and sorrows of this life. We are to look heavenward. My favorite Psalms are the Psalms of ascent. Psalm 120 to 134. These Psalms were sung by God's people on their annual pilgrimage to Jerusalem. They are called Psalms of ascent because the people were ascending up to Jerusalem. It didn't mater if you were come from north, south, east, or west, you were ascending to mount Zion, to Jerusalem – you were going up. And as they ascended, they sang. We read Psalm 121 earlier. It begins, “I lift my eyes to the hills!” It was not an easy journey, but as they travelled, they looked up toward Jerusalem. They couldn't yet see Jerusalem, but they knew it was there. The Psalms of ascent are a metaphor for life for us. We are journeying through this life to the new Jerusalem. We are bound for the promised land. As we just sang. On Jordan's stormy banks I stand and cast a wishful eye to Cannan's fair and happy land where my possessions lie. I'm bound for the promised land. And the rest of the hymn, as we sang, is about the glory of heaven to come. It is so easy to be caught up in our immediate situation. That's because it's hard. It's hard to lift our head up beyond our pain and struggles and grief. It's easy to just focus on what we are going through and either feel that God doesn't care or even think that suffering in and of itself is virtuous. It's easy to be an Eeyore, isn't it? You know, Eeyore from Winne the Poo. “Woe is me.” Just to be sure, I'm not minimizing our suffering. I'm just cautioning against that first part of verse 18. “look not to the things which are seen… for they are transient.”  Besides not dwelling on our suffering, we should not hope in the things of this world. They will pass. Rather, there is something far greater. We should direct our attention to that which we cannot see, which is eternal. It is that great promise of life beyond this life. The Puritans used to use the phrase “Die before you die.” What they meant by it was, prepare yourself for death before you get to the point of death. Prepare your heart and mind now for future suffering unto death and the glory that is to come. Let me slightly change that. “Live in heaven now before you get to heaven.” I know, it doesn't have quite the same ring to it. But how about “glory in the glory to come.” Look to heaven. Anticipate your presence with Christ in eternity. Consider all the joys of glory. That is what verse 18 means “look to the things that are unseen… because the things that are unseen are eternal” Our physical eyes cannot see it. But we are given the vision and promise in God's word. Conclusion So how do we not lose heart in our suffering? Answer 1. We renew the Gospel hope of Christ in us. We press in, every day, to what Jesus has done for us and in his word and prayer. Answer 2. We compare our affliction to the weight of glory. Eternity in heaven exceedingly exceeds our suffering. And in fact, our affliction is preparing heaven for us. And answer 3. We fix our eyes, our gaze, on that which is eternal and not temporal. We cannot see heaven, but for those who know and believe in Jesus, you are promised to receive it. Suffering is not something that we should search out. But neither is suffering something that we can escape in this life. No, suffering is part of our fallen condition. But God uses our suffering for his glory and for our good AND for his purposes in eternity. So may God enlarge our vision for his purposes in suffering. May we not lose heart when we do suffer. But instead, may we be renewed in the Gospel of grace, may we consider the eternal weight of glory in heaven, and may we fix our eyes on that which God is preparing for us. Amen.

A new MP3 sermon from The Narrated Puritan is now available on SermonAudio with the following details: Title: Some Puritan Prayers Subtitle: Prayers of the Puritans Speaker: C. H. Spurgeon Broadcaster: The Narrated Puritan Event: Sunday Service Date: 3/13/2025 Length: 26 min.

A new MP3 sermon from The Narrated Puritan is now available on SermonAudio with the following details: Title: Some Puritan Prayers Subtitle: Prayers of the Puritans Speaker: C. H. Spurgeon Broadcaster: The Narrated Puritan Event: Sunday Service Date: 3/13/2025 Length: 26 min.

For centuries, Christian education stood as a pillar of Western civilization. The Puritans, the Reformers, the Founding Fathers—all understood that education was more than the transmission of knowledge. It was about forming souls, shaping virtue, and training minds to discern truth from falsehood. Harvard's original mission statement put it plainly: "Let every Student be plainly instructed... to know God and Jesus Christ which is eternal life...and therefore to lay Christ in the bottome, as the only foundation of all sound knowledge and Learning." Education wasn't only about making a living—it was preparing individual souls for earthly and heavenly good, and it was intended to preserve the soul of a nation.Fast-forward to today. America's public schools are a dumpster fire. The federal Department of Education, founded in 1979 as a political payoff to the teachers' unions, has failed in every possible way. Literacy and math scores are plummeting. Civics education is nonexistent. And instead of teaching students how to think, the public school system indoctrinates them with radical gender ideology, racial grievance politics, and historical ignorance. We are producing a generation that cannot read, cannot reason, and does not love their own country.Donald Trump is right: the Department of Education needs to go. Not just defunded—not just restructured—but abolished. It has no constitutional mandate, no biblical legitimacy, and no moral authority to dictate what children should be taught. The only path forward is the one laid out by Scripture and history: parents taking responsibility, churches stepping up, and local communities reclaiming education from the clutches of federal bureaucrats.This episode is brought to you by our premier sponsors, Armored Republic and Reece Fund, as well as our Patreon members and donors. You can join our Patreon at patreon.com/rightresponseministries or you can donate at rightresponseministries.com/donate.Today, we're going to expose the failures of the modern education system, trace the rich history of Christian education, and plot a course for the future. Because the answer is not more government intervention—it's a return to biblical principles and local control. It's time to take back education. Let's get into it*MINISTRY SPONSORS:**Private Family Banking*How to Connect with Private Family Banking:1. FREE 20-MINUTE COURSE HERE: ⁠https://www.canva.com/design/DAF2TQVcA10/WrG1FmoJYp9o9oUcAwKUdA/view⁠2. Send an email inquiry to ⁠chuck@privatefamilybanking.com⁠3. Receive a FREE e-book entitled "How to Build Multi-Generational Wealth Outside of Wall Street and Avoid the Coming Banking Meltdown", by going to ⁠https://www.protectyourmoneynow.net⁠4. Set up a FREE Private Family Banking Discovery call using this ⁠link: https://calendly.com/familybankingnow/30min⁠5. For a Multi-Generational Wealth Planning Guide Book for only $4.99, use this link for my affiliate relationship with "Seven Generations Legacy": ⁠https://themoneyadvantage.idevaffiliate.com/13.html⁠*Reece Fund⁠https://www.reecefund.com/*Dominion: Wealth Strategists* is a full-service financial planning and wealth management firm dedicated to putting more money in the hands of the church. With an education focused approach, they will help you take dominion over your finances.https://reformed.money/

Many Puritans, even leading Puritans, did not proffer much for publication and thus remain little known today. One such (relatively) unpublished leader of the Puritan movement during the reigns of Elizabeth I and James I was Laurence Chaderton (1536–1640). A gifted preacher, college Master, and Bible translator, his life and legacy repay careful attention.    Featured Article: – 'Laurence Chaderton: Puritan, Scholar, and Bible Translator', Nick Lunn, Banner of Truth Magazine, Issue 537 (June 2008).   Christian Heritage Walks in Cambridge: Listeners wishing to explore Cambridge's Christian heritage in the company of a guide are encouraged to look into the walks offered at the Round Church. The University Walk, which provides a general overview of Cambridge's history, with special attention to how it has been shaped by the Christian faith, often stops at Emmanuel College. Private walks are available on request. For more info. and booking: https://roundchurchcambridge.org/ Watch 'Saints and Scholars', an overview of Cambridge's Christian connections narrated by David Suchet: https://youtu.be/txLJm2UjYZM?si=tiTFVmKyhHGbyh2-   Explore the work of the Banner of Truth: www.banneroftruth.org Subscribe to the Magazine (print/digital/both): www.banneroftruth.org/magazine Leave us a voice message: www.speakpipe.com/magazinepodcast

Joel Beeke • Selected Scriptures • Lessons for Evangelizing Today

Joel Beeke • Selected Scriptures • Lessons for Evangelizing Today • Shepherds Conference

Lisa and I begin a new series on the sins of the tongue, today the lying tongue. I defend my view that DOGE rebates are unwise, and my conservative bona fides. We consider Pharoah's dreams and the great miracle the paralytic recieved. Finally, we look at the God of our Fathers.

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.comYoni is a journalist and academic. He used to be a lecturer on history and literature at Harvard, and also taught at Babson College and Brandeis. He subsequently served in many editorial and writing roles at The Atlantic, where he's currently a deputy executive editor. He just published his first book, Stuck: How the Privileged and the Propertied Broke the Engine of American Opportunity. It's an engrossing account of how zoning in America — yes, zoning — evolved from the Puritans onward. I was unexpectedly fascinated.For two clips of our convo — on the racist origins of zoning, and how progressivism is keeping poor people in place — see our YouTube page.Other topics: raised as an orthodox Jew in the Boston area; spending a year at a yeshiva in Israel; interning for the Gore campaign in 1999; working for the Public Advocate in NYC; studying the Gilded Age in grad school; discovering Ta-Nehisi Coates as a Dish reader and getting hired at The Atlantic through TNC's comments section; mobility as a core feature of early America; the Pilgrims; how the Puritans branched off; moving to construct one's identity; Tocqueville; American Primeval; the “warning out” of early American towns; Lincoln's mobility; the Moving Day of pre-war NYC; Chinese laundries; violence against immigrants; the Progressive drive for zoning; Yoni defending tenements; Hoover's push for single-family homes; defaulting in the Depression; FDR's push for long mortgages; the feds distorting the market; racial segregation; Jane Jacobs vs central planning; Thatcher and public housing; the rise of shitty architecture; cognitive sorting; Hillbilly Elegy; mass migration and rising costs in the UK; how leftist regulations stifle building; and the abundance movement.Browse the Dishcast archive for an episode you might enjoy (the first 102 are free in their entirety — subscribe to get everything else). Coming up: Chris Caldwell on the political revolution in Europe, Evan Wolfson on the history of marriage equality, Nick Denton on China and AI, Francis Collins on faith and science, Michael Lewis on government service, Ian Buruma on Spinoza, Michael Joseph Gross on bodybuilding, and the great and powerful Mike White, of White Lotus fame. Please send any guest recs, dissents, and other comments to dish@andrewsullivan.com.

For the next month on All of Life for God, Puritan Reformed Theological Seminary will present sessions from its 2024 annual conference on Growing Your Own Family and the Church Family God's Way. Listen this week as Dr. Joel Beeke draws on the wisdom of William Gouge to encourage us to pursue the high calling of marriage and parenting in the fear of God. If you'd like to read Gouge's insights on the family for yourself, check out his three-volume work, Building a Godly Home.Check out Our Great Redeemer, Glorifying and Enjoying God, Spurgeon: A Life, and Paul Washer's books here Check out the Puritan Treasures for Today, Spurgeon's Sermons, the Family Worship Bible Guide, and the writings of Dr. Joel Beeke. Thank you for listening to All of Life for God by Reformation Heritage Books. If you enjoyed this episode and would like to hear more, please consider subscribing and sharing with a friend. Reformation Heritage Books is a non-profit ministry that aims to strengthen the Church through Reformed, Puritan, and experiential literature. To learn more about this ministry and how to support us, please visit rhb.org.

Will the redeemed fear God in heaven? Scripture surprisingly says yes. Yet this is news of unparalleled joy. Today, Michael Reeves explains that to quake with wonder at the grace of God is to taste heaven now. Request Michael Reeves' teaching series The Fear of the Lord on DVD, plus lifetime digital access to the messages and study guide, with your donation of any amount: https://gift.renewingyourmind.org/3910/donate Register today with the discounted rate for Ligonier's 2025 National Conference, I Will Build My Church: https://www.ligonier.org/2025 Meet Today's Teacher:   Michael Reeves is president and professor of theology at Union School of Theology in the United Kingdom. He is the featured teacher for the Ligonier teaching series The English Reformation and the Puritans. He is author of many books, including The Unquenchable Flame, Delighting in the Trinity, and Rejoice and Tremble.   Meet the Host:   Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, host of the Ask Ligonier podcast, and a graduate of Presbyterian Theological College in Melbourne, Australia. Nathan joined Ligonier in 2012 and lives in Central Florida with his wife and four children. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

As we come to see how glorious and majestic God is, we are compelled to praise Him and bow down before the Lord in dependent prayer. Today, Michael Reeves describes the vibrant life that a right fear of God produces in us. Request Michael Reeves' teaching series The Fear of the Lord on DVD, plus lifetime digital access to the messages and study guide, with your donation of any amount: https://gift.renewingyourmind.org/3910/donate Meet Today's Teacher:   Michael Reeves is president and professor of theology at Union School of Theology in the United Kingdom. He is the featured teacher for the Ligonier teaching series The English Reformation and the Puritans. He is author of many books, including The Unquenchable Flame, Delighting in the Trinity, and Rejoice and Tremble.   Meet the Host:   Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, host of the Ask Ligonier podcast, and a graduate of Presbyterian Theological College in Melbourne, Australia. Nathan joined Ligonier in 2012 and lives in Central Florida with his wife and four children. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

The fear of God is the heart and soul of Christian holiness. How do we grow in delightful reverence for the Lord? Today, Michael Reeves shows how cultivating awe-filled adoration begins in the heart. Request Michael Reeves' teaching series The Fear of the Lord on DVD, plus lifetime digital access to the messages and study guide, with your donation of any amount: https://gift.renewingyourmind.org/3910/donate Meet Today's Teacher:   Michael Reeves is president and professor of theology at Union School of Theology in the United Kingdom. He is the featured teacher for the Ligonier teaching series The English Reformation and the Puritans. He is author of many books, including The Unquenchable Flame, Delighting in the Trinity, and Rejoice and Tremble.   Meet the Host:   Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, host of the Ask Ligonier podcast, and a graduate of Presbyterian Theological College in Melbourne, Australia. Nathan joined Ligonier in 2012 and lives in Central Florida with his wife and four children. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

February 10, 2025 edition Recorded December 16, 2024 Chloé Valdary was last on the podcast in May 2021, talking about Theory of Enchantment, an enterprise devoted to more nuanced and art-focussed approaches to DEI. She's back to discuss what she's been up to since then. A lot! In this conversation, recorded in December, Chloé talks about her journey from prolific tweeting to long-form writing and the impact of social media on mental health and creativity. She talks about psychosomatic work, the influence of Elon Musk on Twitter, and the cultural response to Luigi Mangione's killing of a health insurance executive. In her view, Luigi fandom connects to themes of Puritan heritage, as she discusses in her (then) recent piece Luigi Mangione and the Puritans. GUEST BIO Chloé Valdary, educator, artist, and founder of the Theory of Enchantment, is on a mission to address the shortcomings of DEI by teaching love and harmony. Chloé received her bachelor's in international studies with a concentration in conflict and diplomacy from the University of New Orleans. She has been published in the WSJ, the New York Times and the Atlantic Magazine, and she spends her days helping schools and businesses build trust in their organizations. In her spare time, she enjoys bird watching, reading, and DJing. Want to hear the whole conversation? Upgrade your subscription here. HOUSEKEEPING

Jesus' work of redemption reveals the boundless love of God for His adopted children. Today, Michael Reeves explains how the gospel guides us to look to our heavenly Father with dependent wonder and adoration. Request Michael Reeves' teaching series The Fear of the Lord on DVD, plus lifetime digital access to the messages and study guide, with your donation of any amount: https://gift.renewingyourmind.org/3910/donate Meet Today's Teacher:   Michael Reeves is president and professor of theology at Union School of Theology in the United Kingdom. He is the featured teacher for the Ligonier teaching series The English Reformation and the Puritans. He is author of many books, including The Unquenchable Flame, Delighting in the Trinity, and Rejoice and Tremble.   Meet the Host:   Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, host of the Ask Ligonier podcast, and a graduate of Presbyterian Theological College in Melbourne, Australia. Nathan joined Ligonier in 2012 and lives in Central Florida with his wife and four children. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

The most frequent command in Scripture is “Do not be afraid.” Yet the Bible also calls us to fear. So, is fear a good thing or a bad thing? Today, Michael Reeves shows how the fear of the Lord puts all other fears in their proper place. Request Michael Reeves' teaching series The Fear of the Lord on DVD, plus lifetime digital access to the messages and study guide, with your donation of any amount: https://gift.renewingyourmind.org/3910/donate Meet Today's Teacher:   Michael Reeves is president and professor of theology at Union School of Theology in the United Kingdom. He is the featured teacher for the Ligonier teaching series The English Reformation and the Puritans. He is author of many books, including The Unquenchable Flame, Delighting in the Trinity, and Rejoice and Tremble.   Meet the Host:   Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, host of the Ask Ligonier podcast, and a graduate of Presbyterian Theological College in Melbourne, Australia. Nathan joined Ligonier in 2012 and lives in Central Florida with his wife and four children. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

The Puritans were a diverse group of evangelically-minded, confessionally reformed pastors of the seventeenth century whose great priority was to glorify God in their personal lives, in their families, and in the churches they served. This week we introduce two lesser-known Puritans from the north of England, Thomas Jolley (or Jollie) and Oliver Heywood, along with some of their brethren. In the crucible of affliction, these men proved the faithfulness of God to those who labour in His harvest fields, even when the harvest is hampered by temptations within and trials without.   Featured Articles: – 'Thomas Jolley of Wymondhouses', Iain H. Murray, Banner of Truth Magazine, Issue 49 (July/August 1967). – 'First Nonconformist Ordinations in Yorkshire', Roy Middleton, Banner of Truth Magazine, Issue 146 (November 1975).     Related Resources: – Text version of 'First Nonconformist Ordinations in Yorkshire': https://banneroftruth.org/resources/articles/2019/the-first-nonconformist-ordinations-in-yorkshire/ – Book: William Grimshaw of Howarth, by Faith Cook (clothbound, 368 pages – also available in paperback). https://banneroftruth.org/store/history-biography/william-grimshaw-of-haworth-2/ – Book: Douglas Higgins: Autobiography of a Yorkshire Christian (paperback, 104 pages). https://banneroftruth.org/store/history-biography/douglas-higgins/   Banner Borders Conference (serving the north of England and south of Scotland): https://conferences.banneroftruth.org/conferences/borders-conference/   Explore the work of the Banner of Truth: www.banneroftruth.org Subscribe to the Magazine (print/digital/both): www.banneroftruth.org/magazine Leave us a voice message: www.speakpipe.com/magazinepodcast

What is preparationism? Why was preparationism popular among the Puritans? What is preparatory grace?

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.comJohn Gray is a political philosopher. He retired from academia in 2007 as Professor of European Thought at the London School of Economics, and is now a regular contributor and lead reviewer at the New Statesman. He's the author of two dozen books, and his latest is The New Leviathans: Thoughts After Liberalism. I'd say he's one of the most brilliant minds of our time — and my first podcast with him was a huge hit. I asked him to come on this week to get a broader and deeper perspective on where we are now in the world. He didn't disappoint.For two clips of our convo — on the ways Trump represents peace, and how heterosexuals have become more like gays — pop over to our YouTube page.Other topics: this week's inauguration; the peaceful transfer of power; the panic of the left intelligentsia; the contradictions in the new Trump administration; Bannon vs Musk; Vivek's quick exit; the techno-futurist oligarchs; Vance as the GOP's future; tariffs and inflation; the federal debt; McKinley and the Gilded Age; Manifest Destiny; Greenland; isolationism; the neocon project to convert the world; Hobbes and “commodious living”; Malthus and today's declining birthrates; post-industrial alienation; deaths of despair; Fukuyama's “End of History”; Latinx; AI and knowledge workers; Plato; Pascal; Dante; CS Lewis' Abolition of Man; pre-Christian paganism; Puritans and the woke; Žižek; Rod Dreher; Houellebecq; how submission can be liberating; Graham Greene; religion as an anchor; why converts are often so dangerous; Freudian repression; Orwell and goose-stepping; the revolution of consciousness after Christ; Star Wars as neo-Christian; Dune as neo-pagan; Foucault; Oakeshott's lovers; Montaigne; Judith Shklar; Ross Douthat; the UK's rape-gangs; Starmer and liberal legalism; the Thomist view of nature; the medieval view of abortion; late-term abortions; and assisted dying.Browse the Dishcast archive for an episode you might enjoy (the first 102 are free in their entirety — subscribe to get everything else). Coming up: Sebastian Junger on near-death experiences, Jon Rauch on “Christianity's Broken Bargain with Democracy,” Evan Wolfson on the history of marriage equality, Yoni Appelbaum on how America stopped building things, Nick Denton on the evolution of new media, and Ross Douthat on how everyone should be religious. Please send any guest recs, dissents, and other comments to dish@andrewsullivan.com.

Welcome back to our podcast! On January 23rd, Steve and I will celebrate our 37th anniversary—what a long time! I thought it would be fun for us to reflect on our marriage and discuss how our ideals about marriage have evolved over the years. To be honest, I've shared the questions I'd like to discuss with Steve, but he hasn't shared his answers with me, so I have no idea what to expect. If I were to summarize, most American Christians view marriage as a choice between two people who love each other. Many would choose to have a religious ceremony officiated by a priest or minister and obtain a marriage license from the government. For many Catholics, marriage is considered a sacrament, a concept that emerged in the 1500s. In contrast, many Protestants view it as a covenant, also developed in the 1500s—though there are slight differences in terminology and understanding. We have often heard statements like “Marriage is not about happiness; it's about holiness,” attributed to Calvin in the 1500s. We've also been taught that “marriage helps keep a man from sexual sin,” a notion stemming from St. Augustine inthe 400s. In our Christian communities, marriage is often viewed as the ideal standard, and in some cases, it can become an idol, a perspective influenced by the Puritans in the 1600s. It's interesting to note that these ideas did not exist in the early Church. So, how have ideas around marriage evolved, and what on earth does it look like to bemarried to Steve Roese?Links: Marriage, a History: How Love Conquered Marriagehttps://www.amazon.com/Marriage-History-How-Love-Conquered/dp/014303667XA Christian Theology of Marriage and Familyhttps://www.amazon.com/Christian-Theology-Marriage-Family/dp/0809141183

Talk 1 from the Puritan Pastor's Conference 2025 at the Evangelical Christian Church of Dubai.

Talk 2 from Puritan Pastors' Conference 2025 at the Evangelical Christian Church of Dubai.

Genesis says it's not good for man to be alone. But what about pastors? This week on All of Life for God, Dr. Joel Beeke addresses an underappreciated aspect of pastoral work: Ministering alongside your wife. Discover the joys of partnering in service to God's people as Dr. Beeke's draws from more than three decades of pastoral ministry and marriage. Check out Dr. Beeke's definitive work, Living in a Godly Marriage, to learn how the Puritans sought to glorify God in their marriages. Check out Our Great Redeemer, Glorifying and Enjoying God, Spurgeon: A Life, and Paul Washer's books here Check out the Puritan Treasures for Today, Spurgeon's Sermons, the Family Worship Bible Guide, and the writings of Dr. Joel Beeke. Thank you for listening to All of Life for God by Reformation Heritage Books. If you enjoyed this episode and would like to hear more, please consider subscribing and sharing with a friend. Reformation Heritage Books is a non-profit ministry that aims to strengthen the Church through Reformed, Puritan, and experiential literature. To learn more about this ministry and how to support us, please visit rhb.org.

Is America a nation Chosen by God? A New Jerusalem and Shining City on a Hill? What is the shape of Christian Nationalism today?Now 4 years past Jan 6, 2021 and anticipating the next term of presidential office, Yale professors Eliyahu Stern and Philip Gorski join Evan Rosa for a conversation about religion, politics, and the shape of Christian nationalism now.Together they discuss what religion really means in sociological and historical terms; the difference between religions of power and religions of law or morality; the American syncretism of pagan Christianity (perhaps captured in the Qnon Shaman with the horns and facepaint); the connection between nationalism and the desire to be a Chosen People; the supersessionism at the root of seeing the Christian conquest of America as a New Jerusalem; and how ordinary citizens come to adopt the tenets of Christian Nationalism.Eliyahu Stern is Professor of Modern Jewish Intellectual and Cultural History in the Departments of Religious Studies and History and his current project is entitled No Where Left to Go: Jews and the Global Right from 1977 to October 7.Philip Gorski is Frederick and Laura Goff Professor of Sociology at Yale University and is author of The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy (with Samuel Perry) as well as American Covenant: A History of Civil Religion from the Puritans to the Present.Special thanks to our production assistant Zoë Halaban for pitching this conversation.About Eliyahu SternEliyahu Stern is Professor of Modern Jewish Intellectual and Cultural History in the Departments of Religious Studies and History. Previously, he was Junior William Golding Fellow in the Humanities at Brasenose College and the Oriental Institute, University of Oxford. He is the author of the award-winning, The Genius: Elijah of Vilna and the Making of Modern Judaism (Yale University Press in 2012). His second monograph Jewish Materialism: The Intellectual Revolution of the 1870s (Yale University Press, 2018) details the ideological background to Jews' involvement in Zionism, Capitalism, and Communism. His courses include The Global Right: From the French Revolution to the American Insurrection, Secularism: From the Enlightenment to the Present, Modern Jewish Intellectual History, The Holocaust in Culture and Politics. He has served as a term member on the Council on Foreign Relations and a consultant to the Museum of the History of Polish Jews in Warsaw, Poland. Currently, he is a member of the Academic Advisory Board of the Center of Jewish History.His latest project is entitled No Where Left to Go: Jews and the Global Right from 1977 to October 7.About Philip GorskiPhilip S. Gorski is a comparative-historical sociologist with strong interests in theory and methods and in modern and early modern Europe. He is Frederick and Laura Goff Professor of Sociology at Yale University. His empirical work focuses on topics such as state-formation, nationalism, revolution, economic development and secularization with particular attention to the interaction of religion and politics. Other current interests include the philosophy and methodology of the social sciences and the nature and role of rationality in social life. He's author with Samuel L. Perry of The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy, as well as American Covenant: A History of Civil Religion from the Puritans to the Present.Show NotesTrump: “I'm a nationalist.”Increased ownership and proud identification as Christian NationalismEliyahu Stern, No Where Left to Go: Jews and the Global Right from 1977 to October 7The human practice of religion“ The way one person will invoke Christianity will be something very different than say the way a church or the way another person or another religious figure is going to invoke that term.”Humility and a leap“ The History of the Sacred from Babylon to Beyoncé”Religion vs “The Sacred””Western nationalism itself is, the offspring of a Christian supersessionist appropriation of Judaism.”“A new chosen people”The Deep Story Philip Gorski tells in The Flag and the CrossPagan understandings of nationalism“The Deep Story runs something like this. America was founded as a Christian nation. The founders were Orthodox Christians. The founding documents were based on quote, biblical principles or perhaps even divinely inspired. The United States has a special role to play. In history as an exceptional or chosen nation in order to carry out that mission, it's been blessed with unique power and prosperity. But the project, the mission, and also the prosperity and the power are all increasingly endangered by the presence of non-whites, non-native born people, non-Christians on American soil.”Covenantal logicThe tendency to see oneself as “Chosen”England, Netherlands claiming the mantle of Chosenness for political purposes“Jews are sitting around the world and they're trying to figure out how to unchosen themselves.”Supersessionism and the interpretation of the Old TestamentThe Promised Land Story: American ConquestThe Exemplary Story: A Shining City on a HillHow do we gather and absorb political narratives like Christian Nationalism?How is Christian Nationalism passed on?Larger network of international Christian NationalismsThe Arms Race or Game of Thrones that Nationalisms assumeRussian Christian Nationalism and recovering a “Christian Civilization”Christian Nationalism is a political strategy“ I don't think anybody … believes for a second that Donald Trump, or Vladimir Putin, or for that matter, Viktor Orban are serious Christians by any reasonable definition of that term.”“White-supremicism in more acceptable garb.”Losers of free market economicsFree Market Capitalism and erosion of social bonds and relationshipsStrong borders, blood and soilFear of immigrantsTrustWhat is the deeply felt need of someone who comes to identify as a Christian Nationalist?Human needs threatened by social instability and inequalityLip service for the sake of powerWhat “Christian” does next to “Nationalism”Trump embraces Nationalism for himselfGlobalism vs NationalismSecond Iraq War as a mistake“Proponents are not religious in the conventional sense”“ When we're talking about Christian nationalism, we have to first and foremost recognize that we're talking about a different understanding of Christianity than what Americans are accustomed to seeing as the dominant understanding of what that term signifies.”The crucial distinction between Religions of Power and Religions of MoralityPowerful protector“Modern-day Cyrus”—The comparison between Trump and the biblical figure of CyrusWhat is religion? What kind of religion is operative in Christian Nationalism?”It is not just centered in evangelicalism anymore.”First Things and Catholic IntegralismNew Apostolic ReformationDominion Theology“This is about occupying institutions, seizing power, and using the state to impose a particular vision and a particular hierarchy.”Jan 6, 2021Rising paganism in America“How could Christians embrace Trump?”Merging of Shamanism and Christianity on Jan 6Trancendental versus immanent versions of ChristianityNeo-paganism and magical understandings of the worldConcerns and hope as Trump takes office in January 2025Further toward the politics of grievance and victimization“Trump as a backstop”Israel's relianceCan Trump negotiate international peace?“The cynical side of me says  my greatest hope lies in Trump's failures.”Hope for more careful, nuanced conversations about Christian NationalismProduction NotesThis podcast featured Eliyahu Stern and Philip GorskiEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Zoë Halaban, Macie Bridge, Alexa Rollow, and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

By the time his book went to press in London, on November 18, 1633, Thomas Morton had been exiled from the Puritan colonies in Massachusetts. His crimes: drinking, carousing, and — crucially — building social and economic ties with Native people. His book outlined a vision for what America could become. A very different vision than that of the Puritans.But the book wouldn't be published that day. It wouldn't be published for years. Because agents for the Puritan colonists stormed the press and destroyed every copy.Today on the show, the story of what's widely considered America's first banned book, the radical vision it conjured, and the man who outlined that vision: Thomas Morton, the Lord of Misrule.To access bonus episodes and listen to Throughline sponsor-free, subscribe to Throughline+ via Apple Podcasts or at plus.npr.org/throughline.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy