Podcasts about Sacrifice

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

How did Hugh Mercer, a 20-year-old Scottish fugitive who survived the Battle of Culloden, become one of George Washington's generals and die at the Battle of Princeton? Discover the forgotten American Revolution story of Hugh Mercer and how his extraordinary second chance reveals something fundamental about America itself. In this episode of America's Founding Series on The P.A.S. Report Podcast, Professor Nick Giordano uncovers the remarkable story of General Hugh Mercer. From a hunted Jacobite rebel who escaped the British crackdown after Culloden to a frontier physician, French and Indian War veteran, respected Virginia leader, and Continental Army general, Mercer's life embodies a timeless American truth: your past does not have to determine your future.   What You'll Learn In This Episode:    The Fugitive Physician: How Hugh Mercer survived the Battle of Culloden in 1746, escaped the British crackdown on Jacobite rebels, and found a second chance in colonial Pennsylvania. The Crucible of Reinvention: How Mercer rebuilt his life as a physician, earned the respect of his community, served in the French and Indian War, and developed a close relationship with George Washington. The Ultimate Gamble of 1776: Why a 50-year-old doctor who had already survived one failed rebellion chose to risk his family, fortune, and life on the American Revolution. The Stand at William Clarke's Orchard: What happened at the Battle of Princeton when British troops surrounded Mercer, reportedly mistook him for Washington, and left him mortally wounded after he refused to surrender. The Lesson for Today: Why the American story is not about perfection, but redemption, and why America must preserve the belief that failure, background, and past mistakes do not have to dictate a person's future. Hugh Mercer never lived to see American independence. He never saw the Constitution, George Washington become president, or the republic his sacrifice helped create. Yet his life captures something essential about the American experiment: America does not require perfect people. It offers people the opportunity to rise, rebuild, and redeem themselves. But a second chance also carries responsibility, and every generation must decide what it will do with the opportunities America provides. Episode Chapters 00:00 Hugh Mercer: From Scottish Fugitive to American Revolutionary Hero 01:22 Hugh Mercer's Second Chance in America 02:16 French and Indian War: Hugh Mercer Meets George Washington 04:10 Hugh Mercer Joins the American Revolution 06:02 Battle of Princeton: Hugh Mercer's Final Stand 11:01 Hugh Mercer's Death and Sacrifice for American Independence 11:59 America, Redemption, and the Power of Second Chances ⭐ Help Keep Real American History Alive: If you value authentic history, subscribe to The P.A.S. Report Podcast, leave a 5-star rating on Apple Podcasts or Spotify, and share this episode with 3 to 4 friends and family members. Every share helps bypass big-tech algorithm filters and preserves our national heritage. #HughMercer #AmericanRevolution #BattleOfPrinceton #GeorgeWashington #America250

>Join Jocko Underground Full Episodes< René Quinton's extreme ideas about war, human nature, struggle, and heroism. They examine why humans are drawn to conflict and why a life of comfort may be something worth fighting against.0:00 – René Quinton & Maxims on War 4:21 – Does Human Nature Love War? 13:22 – Competition vs. Collaboration 16:10 – The Male Psyche: Friend or Foe 24:05 – Why Men Seek Risk, Combat & Danger 31:00 – Tribalism, Fighting & Understanding Jiu-Jitsu 37:04 – Service, Sacrifice & the Nature of Heroes 49:44 – Success, Wealth & Why the Process Matters 58:57 – What Makes a Hero? 1:07:02 – War, Hardship & Why We Reject the Easy LifeSupport this podcast at — https://redcircle.com/jocko-podcast/exclusive-content

Motives to become Catholic, typology, allegory, king Solomon and much more on today's Called to Communion with Dr. David Anders.

In this episode of Chats & Tatts, host Aaron Della Vedova sits down with world-renowned tattoo artist Julian Siebert from Munich, Germany. Known globally for his incredible large-scale bodysuits, Julian shares his 21-year journey in tattooing, having completed over 200 backpieces and 100 frontpieces.   Together, they dive deep into the mindset of high-level tattooing, the controversy surrounding numbing cream, technical setups for maximum efficiency, the real impact of AI and social media on tattoo culture, and why Julian decided his current apprentice will be his last.  

How might your Working Genius influence the way you naturally pray?In episode 121 of the Working Genius Podcast, Patrick Lencioni and Cody explore the idea that Working Genius may shape not only how people work, but also how they naturally approach prayer. They discuss how different forms of prayer, including spontaneous prayer, journaling, contemplation, structured prayers, silence, and group prayer, may appeal to different kinds of wiring. Ultimately, they encourage listeners to understand their natural preferences without becoming limited by them, because some of the most meaningful spiritual growth may come from praying outside their genius.Topics explored in this episode:(00:00) How Your Wiring Shapes PrayerPat introduces the idea that people may have natural prayer preferences connected to their Working Genius, just as they have preferences in the way they approach work.He explains that understanding those tendencies can reduce guilt or self-judgment when someone does not naturally enjoy praying the same way another person does.(02:19) Finding Your Natural Prayer StyleCody connects his Discernment and Galvanizing combination to spontaneous, in-the-moment prayer and considers how disruptive versus responsive tendencies might also affect prayer.Pat gives examples of how different Working Genius combinations might lend themselves to group prayer, contemplative prayer, journaling, or more structured practices.(04:46) Why You Should Pray Outside Your GeniusPat explains that people should not limit themselves to doing only the work, or prayer, that comes naturally to them.He describes how structured prayer such as the rosary can become especially meaningful when he intentionally embraces it despite it not being his natural preference.(07:12) Stretching Beyond What Feels ComfortableCody reflects on his difficulty maintaining practices such as journaling and silence and considers how those challenges may relate to his natural Working Genius wiring.Pat explains that accepting a natural preference can actually make it easier to engage other forms of prayer without resentment, guilt, or the feeling that prayer has become work.(09:37) Prayer, Sacrifice, and Spiritual GrowthCody compares praying outside one's natural wiring to fasting, suggesting that choosing something other than the path of least resistance can shape who a person becomes.Pat distinguishes joyful sacrifice from reluctant obligation and closes by encouraging listeners to spend a few minutes praying either in their natural way or in a way that stretches them.This episode of The Working Genius Podcast with Patrick Lencioni is brought to you by The Table Group: www.tablegroup.com. We teach leaders how to make work more effective and less dysfunctional. We also help their employees be more fulfilled and less miserable.The Six Types of Working Genius model helps you discover your natural gifts and thrive in your work and life. When you're able to better understand the types of work that bring you more energy and fulfillment and avoid work that leads to frustration and failure, you can be more self-aware, more productive, and more successful.Take the assessment today to discover your natural gifts and thrive at work: https://workinggenius.me/aboutSubscribe for more content from Patrick Lencioni @PatrickLencioniOfficialStay Connected with Patrick LencioniLinkedIn: https://www.linkedin.com/in/patrick-lencioni-orghealthInstagram: https://www.instagram.com/patricklencioniofficialTikTok: https://www.tiktok.com/@patricklencioniofficialX: https://x.com/patricklencioniThe Working Genius Podcast with Patrick LencioniApple: https://workinggenius.me/appleSpotify: https://workinggenius.me/sptfyYouTube: https://workinggenius.me/wgytBe sure to check out our other podcast, At The Table with Patrick Lencioni, on Apple Podcasts (https://tablegroup.me/apple), Spotify (https://tablegroup.me/sptfy), and YouTube (https://tablegroup.me/youtube).Let us know your feedback via podcast@tablegroup.com.This episode was produced by Story On Media: https://www.storyon.co.

Welcome to episode 260 of Grasp the Bible. In this episode, we will examine when obedience doesn't make sense — why partial obedience equals complete disobedience, why religious activity cannot substitute for simple surrender, and why rationalized disobedience is spiritual treason.  Key takeaways:   Saul obeyed God's command to destroy the Amalekites — mostly. He kept the best livestock and spared King Agag. By human standards he achieved at least 95% compliance. God's evaluation: “He has not carried out my instructions.” In God's mathematics, partial obedience equals complete disobedience. The specificity of a command reveals its importance. When God is that explicit, selective compliance is not compliance — it is rebellion dressed up as obedience. Saul chose which parts to follow and which to ignore, making himself the authority rather than submitting to God's authority. Saul reframed his disobedience as worship preparation: “We kept the livestock to sacrifice to the Lord.” Samuel's response dismantles this entirely: “To obey is better than sacrifice, and to heed is better than the fat of rams.” You cannot substitute religious activity for simple obedience. Sacrifice without obedience is manipulation — trying to buy God's approval while refusing His authority. The pattern is consistent throughout Scripture. Isaiah, Hosea, and Jesus in Matthew all say the same thing: God prefers humble obedience to elaborate religious performance. He is not impressed by offerings brought by hands that are simultaneously ignoring His commands. Samuel calls Saul's disobedience rebellion and equates it with witchcraft and idolatry. This seems extreme until you see the common root: divination enthrones your own guidance over God's; idolatry enthrones your own worship object over God's; rebellion enthrones your own judgment over God's commands. All three are the same sin: self over God. Saul's rationale seemed reasonable from a human perspective. But when human wisdom contradicts divine instruction, human wisdom must yield. “My situation is different.” “That command was for another culture.” “God wants me happy.” These are the serpent's whispers updated for modern ears: “Did God really say…?” The consequence was precise: because Saul rejected the word of the Lord, God rejected him as king. If the king will not submit to the King of kings, he cannot legitimately rule on God's behalf. Rebellion disqualifies.  Quotable:   God doesn't grade on a curve, and He doesn't accept approximations. He doesn't want your sacrifices — He wants your surrender. Stop calling selective obedience faithfulness. Either obey or admit you're in rebellion — but don't negotiate with a King.  Application:   Identify where you are giving God 80% and calling it good enough. “I'm mostly honest.” “I tithe when finances allow.” “I forgave him, but I'm still not speaking to him.” “I'm dating a non-Christian, but we're not sleeping together.” Saul teaches us that rationalized disobedience is still disobedience. Name the specific area where you have been negotiating with a clear command. Stop calling it a struggle or a growing edge. Call it what God called it — rebellion — and repent.  Stop substituting religious activity for the obedience you are avoiding. Where are you bringing God sacrifice while ignoring His command? Giving generously while harboring unforgiveness. Serving in ministry while neglecting your family. Attending every service while refusing to reconcile a broken relationship. Fasting and praying while protecting an ongoing sin. God is not impressed. He told Saul directly: He does not want the offering. He wants the obedience. Identify the specific command you have been trying to negotiate around and obey it.  Take seriously how God classifies what you are calling a “struggle.” Saul called it pragmatism. Samuel called it rebellion equivalent to witchcraft and idolatry. When you consistently rationalize disobedience to a clear biblical command — “my situation is different,” “that was a different culture,” “God wants me happy” — you are not confused. You are in mutiny. The sophistication of your justification does not change the category. Repent of the arrogance that says your judgment supersedes God's command.  Obey today, not when it becomes convenient. Saul's partial obedience cost him his kingdom, his legacy, and his relationship with God. The closing word of this passage is not a warning about the future — it is a sentence already rendered. Do not wait for full understanding before you obey. Do not wait for circumstances to improve. Do not wait until the cost decreases. Whatever specific area of disobedience you have been carrying — name it, repent of it, and obey. Not tomorrow. Today. Completely.  Connect with us:   Website:  https://springbaptist.org  Facebook:   https://www.facebook.com/SBCKleinCampus (Klein Campus) https://www.facebook.com/SpringBaptist (Spring Campus)  Need us to pray for you? Submit your prayer request to https://springbaptist.org/prayer/  If you haven't already done so, please leave us a rating and review in your podcast provider. 

The nature of the Sacrifice of the Mass, cognitive bias, Christian politicians and more on Called to Communion with Dr. David Anders.

What happens when a story still believes in morality—but no longer believes in objective moral truth?In The Running Man (2025), Ben Richards is motivated by his love for his family, and that love is genuinely good. But the story gradually makes family the highest good, replacing objective moral order with relational loyalty. The question becomes not “What is right?” but “Who do you protect?”Zena Dell Lowe examines what this reveals about a larger shift in modern Hollywood storytelling: corruption becomes inevitable, justice becomes impossible, and heroes learn to navigate broken systems rather than overcome them.This isn't simply a critique of The Running Man. It's a look at the worldview underneath the story—and what happens when a good thing becomes an ultimate thing.Is there something worth choosing above that?Watch this episode on YouTubeFree Resources for Writers:Seven Deadly Plot Points FREE TRAINING VIDEO Free Video Tutorial for ScreenwritingSign up for The Storyteller's Digest, my exclusive bi-monthly newsletter for writers and storytellers. Each edition delivers an insightful article or practical writing tip straight from me, designed to help you master your craft and tell compelling stories.The Storyteller's Mission Podcast is now on YouTube.  Subscribe to our channel and never miss a new episode or announcement.

The debate over $20 burritos has caused renewed focus on one of Charlie's last events: An appearance at a Texas roofers' convention in which dozens of Republican small business owners admit to Charlie that all of them are felons relying on illegal labor. In a remarkable Q&A, Charlie challenges America's business owners to give deportations a shot, and explains what America has lost with the decline of the summer job and blue collar labor for young people. Watch every episode ad-free on members.charliekirk.com! Get new merch at charliekirkstore.com!Support the show: http://www.charliekirk.com/supportSee omnystudio.com/listener for privacy information.

Steve Cunningham sits down with Dr. Alan Harrelson of The Pipe Cottage for a wide-ranging conversation on Catholicism, Southern culture, agrarianism, history, faith, family, and the possibility of a new Southern renaissance.Why does the American South still matter? What can Southern agrarianism teach a modern culture dominated by centralization, technology, urbanization, and the loss of local community?Dr. Harrelson discusses his conversion to Catholicism, his South Carolina roots, the influence of M. E. Bradford, Donald Davidson, Clyde Wilson, John Shelton Reed, the Southern Agrarians, Russell Kirk, Chesterton, Belloc, and others who defended the importance of tradition, place, agriculture, self-government, and the “permanent things.”The conversation also explores the Confederacy, slavery, historical memory, states' rights, centralized government, Catholic social teaching, subsidiarity, Southern literature, the importance of knowing where your people came from, and why younger Southerners increasingly want to rediscover their heritage.Dr. Harrelson also introduces the Bradford Institute and its inaugural gathering at Seabrook Island, South Carolina, featuring scholars devoted to Southern history, literature, culture, and conservative thought.Above everything else, Harrelson emphasizes that faith comes first: history and culture matter because they can help us better understand man, community, creation, and God.Topics: Catholicism • Southern History • Southern Agrarianism • M.E. Bradford • Confederate History • Subsidiarity • Southern Culture • Faith & Tradition • Localism • American History00:00 You Are the Resistance00:47 Meet Dr. Alan Harrelson of The Pipe Cottage05:49 Pipes, Catholicism & the Return to Tradition09:07 Why Defend Southern Culture?10:16 “Never Apologize for Being Southern”15:26 A New Southern Renaissance?21:27 What Makes the South Different?22:40 Southern Agrarianism & the Created Order25:51 The Mission of the Bradford Institute28:55 Who Was M. E. Bradford?31:20 Southern Conservatism & Rural America34:45 The Seabrook Island Conference40:51 Faith Comes Before Southern Identity43:07 Remembering Who Southerners Are45:39 Christianity, Sacrifice & Confederate Memory48:41 Self-Government and the American Revolution51:08 John Shelton Reed & “The Enduring South”53:19 Slavery and the Southern Historical Debate57:02 Racism, History & the 19th Century59:53 Confederacy, Centralization & Liberty1:01:32 Why Southerners Remember the Past1:06:14 “Where Do Your People Bury?”1:08:53 “We Have Forgotten Who We Are”1:09:08 Our Lady of the South & Charleston1:10:02 Bradford Institute Invitation1:11:53 Closing Thoughtshttps://thebradfordinstitute.org/https://pipecottage.com/https://substack.com/@thepipecottagejournal

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This week on the Ann and Phelim Scoop, Phelim reveals the worst in the medical industry, the movie industry, and, as always, academia.Justin Hart – a longtime friend of the podcast and the man best positioned to cut through the spin – joins us to expose the hypocrisy and outright mendacity of Dr. Anthony Fauci. We're pulling back the curtain on the diaries and Fauci's record. This is an interview you will not want to miss.And DEI claims another victim. We examine the death of Jason Arday, the disgraced former Cambridge professor. The black academic – once celebrated as Cambridge's youngest Black professor and a trophy of the DEI project – is believed to have taken his own life.Arday's rapid rise was built on a fabricated life story and a PhD thesis later shown to contain extensive plagiarism. This episode exposes his braggadocious claims that collapsed under the slightest scrutiny, and asks the uncomfortable question the establishment won't.Who and what really killed him? He is yet another victim of DEI. You can find out more through Phelim's Substack article (linked below).From Jason Arday to child sacrifice, is progressivism the most backward ideology on the planet?Yes – you'd better believe it is. In today's podcast Phelim reveals how progressives are still sacrificing children for “better harvests.” This thought was sparked by the new autobiography of a former IRA terrorist, Martina Anderson. She was on a bombing mission for the IRA and aborted her baby to ensure the success of the mission. She told a cheering audience in Derry's Guildhall that she “chose the struggle.”Similarly, in 2020 Michelle Williams, accepting a Golden Globe while pregnant, told the room she would not have achieved her success “without employing a woman's right to choose” – that is, killing her child. The audience applauded.In biblical times children were sacrificed on altars to cheering crowds. Today we do it behind clinic walls; the cheering comes later.Listen, share with anyone who still values evidence over virtue-signalling, and if you can, support the work so we can keep bringing these stories without the usual media filters.Thank you for standing with us.*****************************************************To Donate: https://secure.anedot.com/unreported-story-society/main_donate_2026 Projects You Need to Check Out: https://unreportedstorysociety.com/our-projects/To read Substack https://phelimmcaleer.substack.com/p/breaking-news-dei-cambridge-professor?r=1vp05q&utm_campaign=post-expanded-share&utm_medium=web Justin Hart SocialsX: @justin_hartAnn & Phelim SocialsPhelim's X: (https://x.com/PhelimMcAleer)Ann's X: (https://x.com/annmcelhinney)USS SocialsInsta: (https://www.instagram.com/unreportedstorysociety/)Facebook: (https://www.facebook.com/TheAPScoop/)X: (https://x.com/AP_Unreported)*****************************************************

Isaac and Suke are in discussing the streaking Mets and Julio Rodriguez throwing the ball in the stands even though there were only 2 outs. The guys then talk about what the Dallas Mavericks are doing with mini season ticket packages and then talk about the Portland media still calling out Tom Dundon, and a potential Trail Blazers trade that gets Suke very excited.

On this edition of The Federalist Radio Hour, retired Sergeant Major Kyle Lamb joins Federalist Senior Elections Correspondent Matt Kittle to reflect on his decades of elite military experience and share how the Bible serves as the perfect warrior guide for life beyond the battlefield.You can find Lamb's book The Next Mission here.The Federalist Foundation is a nonprofit, and we depend entirely on our listeners and readers — not corporations. If you value fearless, independent journalism, please consider a tax-deductible gift today at TheFederalist.com/donate. Your support keeps us going.

Show SummaryOn today's episode, we're having a conversation with Military Intelligence and Civil Affairs Veteran Rebecca Monaco, co-founder of Next Mission, an organization dedicated to empowering and supporting resettled Afghan women veterans who served alongside U.S. Special Operations forcesEpisode Partner:Our sponsor this week is Aetna, a trusted health care company, committed to serving Veterans, military families, and caregivers through meaningful, community-centered care. Provide FeedbackAs a dedicated member of the audience, we would like to hear from you. If you PsychArmor has helped you learn, grow, and support those who've served and those who care for them, we would appreciate hearing your story. Please follow this link to share how PsychArmor has helped you in your service journey Share PsychArmor StoriesAbout Today's GuestRebecca Monaco, MPH, is a public health leader, researcher, and program strategist with more than ten years of experience leading complex initiatives across healthcare, nonprofit, government, and military organizations. She earned her Master of Public Health from Dartmouth College, where she developed a passion for behavioral health research, implementation science, and innovative approaches to improving care. Her current interests focus on psychedelic-assisted therapy, women's health, and translating emerging research into real-world impact.A former U.S. Army Civil Affairs and Intelligence Officer, Rebecca deployed to Afghanistan as a Cultural Support Team (CST) member with Joint Special Operations Command, where she served alongside Afghan Female Tactical Platoon (FTP) members. Following the fall of Afghanistan, her team coordinated the evacuation of 42 Afghan female Special Operations personnel, an experience that continues to shape her commitment to service, leadership, and advancing opportunities for vulnerable communities.Rebecca currently serves as the volunteer Project Manager and Board Secretary for NXT Mission, where she leads initiatives supporting refugee resettlement, education, workforce development, and long-term integration for displaced Afghan women and families across the United States.Links Mentioned During the EpisodeNext Mission WebsiteNext Mission on LinkedInPsychArmor Resource of the WeekThis week's PsychArmor Resource of the Week is a previous episode of the Behind The Mission podcast, episode 184 with Kari McDonough. Kari is Vice President of Welcome.US and Senior Advisor to the Welcome Fund, a program of Welcome.us that provides a source for grantmaking to organizations as they involve community members to welcoming coalition allies coming to the US as part of resettlement efforts. You can find the resource here: https://psycharmor.org/podcast/kari-mcdonough Contact Us and Join Us on Social Media Email PsychArmorPsychArmor on XPsychArmor on FacebookPsychArmor on YouTubePsychArmor on LinkedInPsychArmor on InstagramTheme MusicOur theme music Don't Kill the Messenger was written and performed by Navy Veteran Jerry Maniscalco, in cooperation with Operation Encore, a non profit committed to supporting singer/songwriter and musicians across the military and Veteran communities.Producer and Host Duane France is a retired Army Noncommissioned Officer, combat veteran, and clinical mental health counselor for service members, veterans, and their families.  You can find more about the work that he is doing at www.veteranmentalhealth.com  

3. November 1997: Das Finale des großen Staffel-6-Handlungsbogens und Fortsetzung von vorletzter Woche. Nur wenige Stunden bleiben, bis das Minenfeld vorm Wurmloch außer Gefecht gesetzt wird. Die größte Starfleet-Task-Force aller Zeiten wirft sich in die gewaltige Schlacht, während Helden, Fieslinge (und alle Grautöne dazwischen) auf Terok Nor wie Schachfiguren agieren. Epos, Tragödie & Götterdämmerung. In Deutschland: Sieg oder Niederlage?, ausgestrahlt am 13. Juni 1998.

The Pugsters welcome Fr. Dwight Longenecker to the show to discuss his new book, Bloodshed and Blessing. The book discusses blood sacrifice as a component of all traditional religions until those sacrifices find their fulfillment and ending in Christ. The conversation ranges over the “why” of sacrifice, its significance in the Eucharist today, and even the Sword of St. Michael, a set of seven churches dedicated to St. Michael in a straight line from the Holy Land to Ireland. It’s an interesting and provocative conversation about topics not often discussed in the Reformed and Evangelical worlds. Order Bloodshed and Blessing: Stories of Sacrifice from Ancient Altars to the Holy Mass: https://sophiainstitute.com/product/bloodshed-and-blessing/?srsltid=AfmBOooAjf-YmuSCmPpqTOjVku8xgbDY_DiNBdFoEhhVRy5Bg36FFank Fr. Dwight Longenecker on Substack: https://dwightlongenecker918309.substack.com/ Fr. Dwight Longenecker’s Website: https://dwightlongenecker.com/ ANGEL QUEST: In Search of St. Michael's Sword https://www.youtube.com/watch?v=wnfkN3OFnvo Support the Theology Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8 Learn more about First Pres. Battle Ground: https://www.solochristo.org/ Follow Glenn Sunshine on Substack: https://substack.com/@glennsunshine Connect with WileyCraft Productions: https://wileycraftproductions.com/

The Pugsters welcome Fr. Dwight Longenecker to the show to discuss his new book, Bloodshed and Blessing. The book discusses blood sacrifice as a component of all traditional religions until those sacrifices find their fulfillment and ending in Christ. The conversation ranges over the “why” of sacrifice, its significance in the Eucharist today, and even the Sword of St. Michael, a set of seven churches dedicated to St. Michael in a straight line from the Holy Land to Ireland. It's an interesting and provocative conversation about topics not often discussed in the Reformed and Evangelical worlds.Order Bloodshed and Blessing: Stories of Sacrifice from Ancient Altars to the Holy Mass: https://sophiainstitute.com/product/bloodshed-and-blessing/?srsltid=AfmBOooAjf-YmuSCmPpqTOjVku8xgbDY_DiNBdFoEhhVRy5Bg36FFank Fr. Dwight Longenecker on Substack: https://dwightlongenecker918309.substack.com/ Fr. Dwight Longenecker's Website: https://dwightlongenecker.com/ANGEL QUEST: In Search of St. Michael's Sword https://www.youtube.com/watch?v=wnfkN3OFnvoSupport the Theology Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8Learn more about First Pres. Battle Ground: https://www.solochristo.org/Follow Glenn Sunshine on Substack: https://substack.com/@glennsunshineConnect with WileyCraft Productions: https://wileycraftproductions.com/

2 Timothy 2:1-7 (ESV)Andrew and Edwin discuss the work of the evangelist through the lens of Paul's three metaphors: soldier, athlete, farmer.Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=26509The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

What if the way we think about tithes, offerings, and fellowship has been missing a deeper, richer dimension all along? In Deuteronomy 12 and 14, we discover that giving to God was never meant to be a solemn, transactional duty. It was designed to be a celebration. God instructed His people to bring their tithes and offerings to the place He designated, and then to eat, drink, and rejoice in His presence together with their families, their neighbors, and even the most vulnerable among them. This passage challenges the modern tendency to separate the spiritual from the physical, as if worship belongs in one category and a shared meal belongs in another. The truth is, God wove them together intentionally. When we gather around a table and break bread with one another, we are not stepping out of His presence. We are stepping further into it. The question this raises for our own faith journey is simple, yet profound: are we missing moments of genuine communion with God because we have drawn too sharp a line between what feels sacred and what feels ordinary? Join us for service live every Sunday at 10am at 5600 Route 34 | Oswego, IL 60543. You can expect passionate worship and a deep love for God's Word.  Connect with us at our website www.hopeucchicago.com

In Week 1 of Family Matters, Pastor Curt Taylor explores why family has always been central to God's design and how our families shape the people we become. From the opening chapters of Genesis, we see that family was God's idea, created to form us through love, sacrifice, forgiveness, responsibility, and grace. But sin and selfishness bring brokenness into our relationships, often creating patterns that get passed from one generation to the next. The good news is that our family of origin may explain parts of our story, but it does not have to define our future because Jesus can redeem what is broken and give us new life. As we consider the legacy we've received and the one we're building, we're challenged to intentionally shape the people around us to know, love, and follow Jesus.

This week, find someone you can stand with, protect, and serve. Follow the example in Ecclesiastes. -------- Thank you for listening! Your support of Joni and Friends helps make this show possible.     Joni and Friends envisions a world where every person with a disability finds hope, dignity, and their place in the body of Christ. Become part of the global movement today at www.joniandfriends.org   Find more encouragement on Instagram, TikTok, Facebook, and YouTube.

Paul reminds us of the meaning and significance of the Lord’s Supper. Communion is more than a tradition—it is a time to remember Christ’s sacrifice, examine our hearts, and come together as His body with gratitude and reverence. In this message, we reflect on what Jesus accomplished for us through His death and what it means to faithfully remember Him through communion.

What does it really mean to be ALL IN?It's easy to say, “I believe in the vision.” But what happens when believing requires sacrifice?In this message, Pastor Carl Nichols challenges us to move from believing in the vision to being willing to sacrifice for the vision.Acts 4 shows us a church that was completely surrendered—not just in words, but in their hearts, their possessions, and their priorities. They understood that everything they had ultimately belonged to God.Surrender isn't measured by what you give. It's measured by what you withhold.In this message, we discover three marks of a life that is truly ALL IN:One Heart — Internal SurrenderOpen Hands — External GenerosityKingdom First — Kingdom ImpactThe question isn't simply, “What am I willing to give God?”The question is: “If everything belongs to God, what is He asking me to do with it?”Are you ready to go ALL IN?#AllIn #RelevantChurch #Sacrifice #Generosity #Surrender #KingdomImpact

Pastor Nate continued our series, "Preach the Gospel, Die, and Be Forgotten," by asking the question from 1 Corinthians 9, "How much are you willing to sacrifice for the sake of the Gospel?"For more info, visit thebridgebiblechurch.com.

Friday Rosary - SPOKEN MALE VOICE with AMBIENT MUSIC by artist: They Dream by Day  - Song Title: Mantra Part 2 This week's collection of beautiful music welcomes you into a calm state of prayer as together, we offer up our daily prayer and intentions alongside this daily rosary. This rosary contains the sorrowful mysteries, recited on Tuesdays and Fridays  These mysteries focus on Christ's Passion and death, with fruits like sorrow for sin and patience. Be a part of the communion of saints in praying the rosary, as it connects you with the communal prayer of the universal Church and the saints throughout history, fostering a profound sense of spiritual solidarity.  The spoken portion of this rosary is 20 minutes, with extended music for additional meditation.  All music in this video is licensed thru Epidemic Sound Publishing. May this Rosary become a faithful companion to your prayer life. Additional prayer tools at www.rosarywristband.com 30 MINUTE TRADITIONAL ROSARY - SORROWFUL FRIDAY - SPOKEN ONLY https://youtu.be/fZE1UwFbRE0 ROSARY - SPOKEN ONLY VERSION: Friday - SPOKEN ONLY https://youtu.be/KyCey-qH-lA MOST VIEWED FRIDAY ROSARY: Calm Music    https://youtu.be/tcryvk5IlmY MOST VIEWED ONE HOUR ROSARY DEVOTION: Complete Rosary    https://youtu.be/rrNMRJ5oH-Q MOST VIEWED SLEEP ROSARY: 4 Hour Sleep Rosary    https://youtu.be/4a-uaEEJOF4 Consider a donation through PayPal to help us continue creating quality content:  https://www.paypal.com/cgi-bin/webscr?business=CHerrera720037%40gmail.com&cmd=_donations¤cy_code=USD&item_name=Donation+to+The+Communion+of+Saints&return=https%3A%2F%2Frosarywristband.com%2Fhome Blessings, Chris - The Communion of Saints Email: chris@rosarywristband.com Simply, easy and quick rosary prayers for everyday recitation and reflection.   This collection of Catholic rosary videos in english serve as a daily devotion and feature calm background music and nature soundscapes.   Choose from audio only or follow along video with all mysteries: Joyful, Sorrowful, Glorious and Luminous.  Listen before sleep or any time for renewed focus and peace. "Together we pray" Visit rosarywristband.com for comfortable one decade rosaries. #Rosary #SorrowfulMysteries #CatholicMeditation #FridayRosary #todayrosary #todayrosaryinenglish

Topics Include: The Only Living Pickpocket In New York, American Hostage, Paper Tiger, Verity, Animals, Gentle Monster, Josephene, Sacrifice, and the Leprechaun reboot.

Sign up for our e-newsletter today! --------Thank you for listening! Your support of Joni and Friends helps make this show possible. Joni and Friends envisions a world where every person with a disability finds hope, dignity, and their place in the body of Christ. Become part of the global movement today at www.joniandfriends.org. Find more encouragement on Instagram, TikTok, Facebook, and YouTube.

FLOW Prayer Meeting at the FLOW Studio, 14th August 2026

FLOW Prayer Meeting at the FLOW Studio, 14th August 2026

Christ died for us and took our place. His death was the punishment for our sins. In his own body he took on all our failings and can identify with what we go through. Broadcast #7149To help support this podcast, please visit walkwiththeking.org/donate and select "Podcast" from the dropdown menuA transcript of this broadcast is available on our website here. To hear more from Bob Cook, you can find Walk With The King on Facebook or Instagram.

In this episode, I sit down with Teresa Dickerson, CEO of Isaiah 54 Films, award-winning director, writer and executive producer of the Memphis film “Hoop Street.” We reminisce about our college days, sisterhood and those early radio experiences that taught us lessons about storytelling, resilience, relationships and navigating the media industry. Teresa takes us through her evolution from radio to corporate leadership, including her work as an award-winning Director of Community Investment with the Memphis Grizzlies and later Kroger. But while building her corporate career, she was quietly building another dream - becoming a filmmaker. She shares what it took to finally walk away from corporate America and bet on herself, investing in her vision to create Hoop Street which is a film deeply rooted in Memphis and powered by Memphis talent. With 99% of the cast and production team coming from Memphis, Teresa talks about the heart work, sacrifice and community support that made the film possible. And the journey hasn't stopped there. Hoop Street has traveled from Paretà, Italy, to Las Vegas, NV and beyond earning recognition and awards along the way on the film festival circuit. We also have a candid conversation about Black women in leadership, navigating male-dominated industries, misogyny, finding your voice and knowing when it's time to bet on yourself. Plus, Teresa gives us an exclusive tease about what's next for Isaiah 54 Films.

Show SummaryAs military-connected students head back to school, we're revisiting a conversation with Mary Bier, MBA, President and CEO of the Military Child Education Coalition (MCEC). Mary joins host Duane France to discuss the unique educational experiences of military-connected children, the challenges families can face navigating school transitions, and how MCEC helps families, educators, and communities support military students throughout their educational journey.Episode Partner:Our sponsor this week is Aetna, a trusted health care company, committed to serving Veterans, military families, and caregivers through meaningful, community-centered care. Provide FeedbackAs a dedicated member of the audience, we would like to hear from you. If you PsychArmor has helped you learn, grow, and support those who've served and those who care for them, we would appreciate hearing your story. Please follow this link to share how PsychArmor has helped you in your service journey Share PsychArmor StoriesAbout Today's GuestMary Bier, MBA, is the President and Chief Executive Officer of the Military Child Education Coalition (MCEC). A seasoned leader with more than 20 years of experience in business strategy, organizational leadership, and community engagement, she brings a dynamic vision to MCEC's mission of ensuring every military-connected child has access to quality educational opportunities.As a military spouse and parent, Bier has firsthand insight into the unique challenges and strengths of military families. This lived experience fuels her passion for advocating for military-connected students, ensuring they receive the educational support and opportunities they deserve.Bier's professional background spans both the corporate and nonprofit sectors, where she has successfully led high-impact initiatives, built collaborative partnerships, and served as a subject matter expert on veteran and military family issues. She has been invited to the White House to share insights on military-connected programs, testified before the New York City Department of Veteran Affairs, and facilitated expert panels on military family well-being.Prior to joining MCEC, Bier held leadership roles in business strategy, customer success, and military initiatives, where she was instrumental in scaling operations, optimizing talent development, and fostering inclusive organizational cultures. Her ability to translate strategic goals into actionable outcomes has driven mission impact across multiple organizations.At MCEC, Bier is committed to expanding the organization's reach, deepening partnerships, and championing the needs of military-connected children. Under her leadership, MCEC will continue to be a trusted resource for families, educators, and policymakers dedicated to supporting military students on their educational journey.Bier holds a Master of Business Administration (MBA) with a focus on Management and Organizational Behavior and a Bachelor of Arts in Spanish from California Lutheran University.She resides with her family in Madison, Wisconsin.Links Mentioned During the EpisodeMilitary Child Education Coalition Website Heroic Hearts ScholarshipCall for the Arts ScholarshipMonth of the Military Child ToolkitPurple Star National AdvocateStudent to Student ProgramPsychArmor Resource of the WeekThis week's resource of the week is the PsychArmor course, Supporting Children Who Support Veterans. Although your children may be small now, we hope this course gives you some building blocks to address any parenting challenges you may encounter as your children mature.You can find the resource here: https://learn.psycharmor.org/courses/Supporting-Children-Who-Support-Veterans  Contact Us and Join Us on Social Media Email PsychArmorPsychArmor on XPsychArmor on FacebookPsychArmor on YouTubePsychArmor on LinkedInPsychArmor on InstagramTheme MusicOur theme music Don't Kill the Messenger was written and performed by Navy Veteran Jerry Maniscalco, in cooperation with Operation Encore, a non profit committed to supporting singer/songwriter and musicians across the military and Veteran communities.Producer and Host Duane France is a retired Army Noncommissioned Officer, combat veteran, and clinical mental health counselor for service members, veterans, and their families.  You can find more about the work that he is doing at www.veteranmentalhealth.com  

They debate a viral poll asking Buffalo fans if they would rather keep Josh Allen or chicken wings for the next several decades. Callers also weigh in on the logistics of being in Puerto Rico for a potential Super Bowl win and whether the new stadium's grass field will feature painted end zones. 01:24 - Allen or Chicken Wings? 05:24 - Super Bowl Travel Conflict 10:59 - Stadium End Zone Debate

First, Angel and the team are on the run. They find another group of refugees from the Jasmaniacs. But Fred's portal addiction rears its ugly head, and this time it's Angel taking a solo trip to another world.   Then, Connor begins to doubt Jasmine is eating people for good reasons. Nevertheless, he leads her minions and captures the Angel Investigations teams, minus Angel. His last-moment return could save the world … or doom it.   Hear us discuss… Fred, girl, you need help Wesley's superpower: being annoying We sympathize with Connor (but he's still rat-faced) Jasmine should have waited 20 years The nature of free will (as if we're actual philosophers or something)   Trigger warnings Confinement, torture  

Earlier this week, Martha sat down with the mother and fiancée of U.S. Army Captain Tyler James Feehan, who was tragically killed in action during an Iranian attack in Jordan. The 25-year-old was recently laid to rest at Georgia National Cemetery right beside his grandfather, his hero and a fellow veteran who passed away just days later. Tyler's mother, Shari Feehan, and his fiancée, Claire Fletcher, discuss Tyler's positive spirit, dedication to his service, and deep love for his fellow soldiers.  To support future leaders and honor his memory, you can donate to his ROTC scholarship fund via GoFundMe: https://gofund.me/c12ab01ec Learn more about your ad choices. Visit podcastchoices.com/adchoices

Send Us Your Prayer Requests --------Thank you for listening! Your support of Joni and Friends helps make this show possible. Joni and Friends envisions a world where every person with a disability finds hope, dignity, and their place in the body of Christ. Become part of the global movement today at www.joniandfriends.org. Find more encouragement on Instagram, TikTok, Facebook, and YouTube.

In this episode we'll talk about:Why you need your own definition of success before the world gives you oneHow to identify what you're actually trying to protect as you build your lifeWhy your non-negotiables create boundaries around what success is allowed to cost youHow to distinguish healthy devotion to your work from sacrificing yourself for itWhy surrendering your plans to God can create a better definition of success than ambition aloneHow to build success around the life you actually want to live—not sacrifice that life to achieve itAnd more… START HERE…→ Join The Niche Is You® — my Substack (20K+) — Weekly essays, the full workshop library, the private community + the Quarterly Challenges. → https://mattgottesman.substack.com/aboutNEW HERE…→ 6 Days to Clarity Workshop — clarity for your time, energy, money, creativity, work & play. → https://mattgottesman.com/reverse-engineer-your-life (FREE)CONNECT WITH ME…→ Instagram — @mattgottesman→ TikTok — @mattgottesman→ YouTube — @mattgottesmanRESOURCES…→ Write • Design • Build — my Content Creator Studio & OS masterclass (Included when you join my Substack) — Growing the niche of you, your audience, reach, voice, passion & income — CLICK HERE→ Recommended Book List — CLICK HERE→ Apparel — thenicheisyou.comOTHER RELATED EPISODES:Faith Isn't Knowing the Whole Path… It's Taking the Next Honest StepApple: https://apple.co/3MB62IuSpotify: https://bit.ly/4rZw3RN

Who we make ourselves available to will tell us who we are worshiping. Join Kelly as he walks through Romans 12:1 and considers what it means to make ourselves fully available to God.www.instagram.com/thehishillpodcast/www.hishill.orgkelly@hishill.org

In this episode, we interview John Davidson, a senior editor at the conservative publication "The Federalist," about his conversion from protestantism, and his reassessment of Zionism in light of the Catholic Faith.BECOME A PATRON OF THE GREAT TRADITIONHas our content blessed you or those you love? Then please consider becoming a monthly patron for $10/month or more.➡️ https://eternalchristendom.com/become-a-patron/This apostolate is a non-profit under priestly authority, and all your gifts are tax-deductible. Your generosity makes it possible for us to produce our podcast, research, and written content with excellence, while making it available to the world for free, all for the salvation of souls. It also empowers us to work on even bigger projects behind the scenes (stay tuned).VISIT OUR WEBSITE➡️ https://eternalchristendom.com/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:➡️ https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content:➡️ https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTS➡️ https://eternalchristendom.com/bookstore/CHAPTERS00:00 - Intro: John Davidson, Conversion, Israel, and Zionism01:17 - Welcome, Prayer, and Episode Roadmap04:54 - Conversion Story: From Evangelicalism to the Catholic Church17:25 - “The Church Is Bigger From the Inside”: Faith, Authority, and Tradition37:15 - Protestantism, the Church Fathers, and the Search for Christian Roots47:29 - Truth, Relativism, and Why Catholic Authority Matters1:02:04 - Catholicism and Reassessing the American Founding1:36:03 - Zionism, Protestantism, and the Search for Biblical Continuity1:42:03 - What Is Zionism? Israel, Theology, and the Protestant View1:51:18 - The Third Temple, Animal Sacrifice, and the New Israel2:03:54 - Antichrist, Jewish Conversion, and Catholic Eschatology2:17:35 - Inside Israel: Gaza, Religious Zionism, and the Third Temple Movement2:26:48 - Red Heifers, Sacrifice, and Why Christ Changes Everything2:45:16 - Anti-Semitism, Criticism of Israel, and America's Changing Politics2:56:20 - Evangelicals, the Red Heifers, and Final Reflections on Catholic TruthThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

If you've ever lost everything (a business, a marriage, your sense of who you are) this conversation is proof that the collapse isn't the end of your story. Rick Trimmer walks through the exact math he and his wife used to climb out of $640,000 in debt: the thousand-day stretch with no pay, the decade of living on a thousand dollars a month, and the brutal conversations he had with himself and his wife about what they actually wanted. If you're in the hole right now, or you're scared of ever being in it, this is the blueprint for how a man digs out without excuses and without quitting on his family. But this isn't just a comeback story; it's a lesson in delayed gratification and what winning the game really looks like. We'll cover how to build passive income, take advantage of opportunities that scare you, and chose freedom over the appearance of success. If you're tired of chasing a lifestyle you can't afford, or you're ready to start building something that actually lasts, this conversation gives you the mindset and the moves to get there. SHOW HIGHLIGHTS 00:00 - Episode Introduction 03:05 - Introduction to Rick Trimmer and Real Business Owners 05:08 - What Sets Entrepreneurs Apart: IQ, Drive, and Delusion 07:10 - Overcoming Weaknesses and the Power of Mentorship 09:12 - Leaving Corporate Life and Betting on Yourself 11:23 - The Reality of Financial Risk and Losing It All 13:32 - Repaying $640k Debt and Working 1,000 Days Straight 17:01 - Sacrifice, Top Ramen, and Building a Foundation 23:08 - Living on $1,000 a Month to Buy Freedom 29:05 - Getting Started in Real Estate and Finding Mentors 37:49 - Creative Financing and Acquiring Rental Properties 43:30 - Hitting the Passive Income Goal and Traveling the World 49:19 - Why Financial Freedom and Time with Family is Worth the Grind 54:57 - Consumerism vs. Real Wealth 01:00:55 - The Men's Forge and the Power of Live Events 01:04:29 - Saying "Yes" to New Opportunities 01:08:36 - Where to Connect with Rick Trimmer   Battle Planners: Pick yours up today! Order Ryan's new book, The Masculinity Manifesto. For more information on the Iron Council brotherhood. Want maximum health, wealth, relationships, and abundance in your life? Sign up for our free course, 30 Days to Battle Ready  

Black America is in love with the lynching tree — not the history, the costume. Before the autopsy on Tasia Fortune, Ben Crump was already on X selling Calvary in Jackson. Trey Reed. Cory Zukatis. Same rope myth, different inventory. Tuskegee's own ledger shows the cliff: as America's laws and conscience moved, the rope died. The myth stayed on life support to feed the Crumps. Crump is easy. Our mentality is the problem. Idolatry on His tree. Full mono. ➢ Show Outline 00:00 The Idolatry of the Lynching Tree and the "Crucified" Narrative 0:59 Ben Crump and the Priesthood of the Passion Play 1:25 Case Studies: Selective Outrage in Crump's Cases 3:44 Historical Lynching Statistics and the Decline of the Practice 5:40 The Lynching Myth and its Perpetuation 6:43 The Customer's Appetite: Grievance as an Archetype 9:17 The Problem of Victim Identity and Idolatry 11:09 Christ's Sacrifice vs. Racial Branding 12:11 Rejecting Grievance for Freedom 14:17 Panel: The Tasia Fortune Case and Crump's Actions 16:46 Panel: The Cross, Victimhood, and Responsibility 21:16 Panel: Progress, Symbolic Gestures, and Closing Prayer ➢ Follow Our GUESTS https://www.youtube.com/@TheShemekaMichelle  https://x.com/VirgilWalker ➢ Subscribe to Jason's other channel https://www.youtube.com/JasonWhitlock?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockHarmony?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockBYOG?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockClips?sub_confirmation=1 ➢ Connect with Jason on Social Media:  https://x.com/JasonWhitlock  https://www.instagram.com/realjasonwhitlock/ https://www.facebook.com/jasonwhitlock ➢ Send Jason an Email FearlessBlazeShow@gmail.com ➢ Support The Blaze Visit https://TheBlaze.com. Explore the all-new ad-free experience and see for yourself how we're standing up against suppression and prioritizing independent journalism. Support Conservative Voices! Subscribe to BlazeTV at https://www.fearlessmission.com and get $20 off your yearly subscription. Learn more about your ad choices. Visit megaphone.fm/adchoices

Week 32 - Job: "the Lord gave, and the Lord hath taken away; blessed be the name of the Lord."Please visit us at CFMpodcast.org

Today On The Eric Metaxas Show, geopolitical analyst Rod Martin joins Eric to explain why conservatives must reject despair and remain engaged in the political fight. They discuss socialist candidates gaining influence inside the Democratic Party, the alliance Martin sees between Marxist and Islamist movements, and why recent elections may create opportunities for Republicans. Martin also lays out his case that President Trump's strategy could weaken or ultimately bring down Iran's regime without another ground war, while reducing conflict across the Middle East and allowing America to focus on China. Eric closes with highlights from the recent Socrates In The City retreat in Oxford, including John Lennox, Nigel Biggar, C.S. Lewis, J.R.R. Tolkien, and George Whitefield.⭐ ORDER NOW:Revolution: The Birth of the Greatest Nation in the History of the World

The Steve Harvey Morning Show for Thursday August 6th, 2026: Steve Harvey's Morning Inspiration | Show Open - Cast Intros | Nephew Tommy's Run That Prank Back - "High School Reunion" | Ask The CLO | Trending & Entertainment News | Voting | Shaq On Sacrifice | Nephew Tommy's Prank - "Sex Is Too Loud" | Strawberry Letter - "They Hate When I Bring The Pastor" Pt. 1-2 | Junior's Sports Talk | Social Media Advice | Linda Blair's Dogs | Would You Rather | Steve Harvey's Closing RemarksSupport the show: https://www.steveharveyfm.com/See omnystudio.com/listener for privacy information.

In this episode of The Gateway to Joy Podcast, we begin our series on The Trivial Round. We share Gateway to Joy radio programs: - The Discipline of Children w- Arlita Winston - Material for Sacrifice_The Trivial Round-1 We also hear from special guests: - Elisabeth Martin - A Listener --------- Special thanks to Mike Dize and the Bible Broadcasting Network. Theme music: John Hanson. To leave a comment go to ElisabethElliot.org/share-a-message. As you visit, find for more lectures, devotionals, videos, Gateway to Joy programs, and other resources.

https://youtu.be/vtSXKn_YSLM (*Watch the YouTube free feed version here and SUB!)On today's episode of the Occult Symbolism and Pop Culture with Isaac Weishaupt podcast we're doing a quick show to discuss some wild conspiracy theories regarding Perez Hilton's recent disturbing video and how it connects into Ariana Grande's new music video and how all of this could be a ritual to Baal. TRIGGER WARNING: SENSITIVE TOPICS ABOUT SELF-HARM.Links:Ariana Grande: MKULTRA Mind Control, Kabbalah Witchcraft & the Illuminati Victim Theory https://illuminatiwatcher.com/ariana-grande-mkultra-mind-control-kabbalah-witchcraft-the-illuminati-victim-theory/Ariana Grande Substack article: https://illuminatiwatcher.substack.com/p/ariana-grande-mkultra-mind-controlUPPORTER FEEDS get bonus content AND go commercial free + other perks:*PATREON.com/IlluminatiWatcher : ad free, HUNDREDS of bonus shows, early access AND TWO OF MY BOOKS! (The Dark Path and Kubrick's Code); you can join the conversations with hundreds of other show supporters here: Patreon.com/IlluminatiWatcher (*Patreon is also NOW enabled to connect with Spotify! https://rb.gy/hcq13)*VIP SECTION: Due to the threat of censorship, I set up a Patreon-type system through MY OWN website! IIt's even setup the same: FREE ebooks, Kubrick's Code video! Sign up at: https://illuminatiwatcher.com/members-section/*APPLE PREMIUM: If you're on the Apple Podcasts app- just click the Premium button and you're in! NO more ads, Early Access, EVERY BONUS EPISODE WANT MORE PODCASTS?... Check out my UNCENSORED show with my wife, Breaking Social Norms where we discuss conspiracies, politics, relationships and more!: https://breakingsocialnorms.com/Merch, MushroominatiWatcher Coffee, shirts, signed books: https://occultsymbolism.com/Isaac's Link Tree with links to EVERYTHING: https://allmylinks.com/isaacw *STATEMENT: This show is full of Isaac's useless opinions and presented for entertainment purposes. Audio clips used in Fair Use and taken from YouTube videos.