Podcasts about Sovereign

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Welcome to Day 2912 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2912 – Wisdom Nuggets – Psalm 145:8-13 Daily Wisdom Wisdom-Trek Podcast Script - Day 2912 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2912 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The tiel for today's Wisdom-Trek is: The Everlasting Realm of Compassion – Unveiling the Majesty of Yahweh's Kingdom On our previous expedition—on Day Two Thousand Nine Hundred Ten—we stood in awe at the royal threshold of Psalm One Hundred Forty-Five, exploring verses one through seven. We listened as King David laid down his military sword, picked up his harp, and declared that Yahweh's unsearchable greatness must be proclaimed from one generation to the next! We witnessed how the remembrance of God's overflowing, gushing goodness naturally erupts into exuberant, generational praise. Today, we step directly onto the next elevation of this magnificent acrostic summit, advancing into Psalm One Hundred Forty-Five, verses eight through thirteen. As we continue along this pristine trail, David shifts our focus from the unsearchable, transcendent splendor of the Creator to the profound, heart-level warmth of His character. In these six verses, we are invited to gaze into the very heart of the Sovereign King of heaven—a King whose authority is not marked by cold, tyrannical control, but by boundless mercy, universal compassion, and an unshakeable, everlasting dominion that spans every physical and spiritual realm across all generations. The first segment is: The Heart of the King: Abundant Mercy and Universal Compassion Let us open our ears to the deeply comforting words recorded in the New Living Translation, grouping together the logical, contiguous thoughts found in verse eight and verse nine. The Lord is merciful and compassionate, slow to get angry and filled with unfailing love. The Lord is good to everyone. He showers compassion on all his creation. In these two breathtaking lines, David delivers what can only be described as the supreme theological confession of the Hebrew Scriptures, declaring, “The Lord is merciful and compassionate, slow to get angry and filled with unfailing love. The Lord is good to everyone. He showers compassion on all his creation.” If these words sound familiar to your ears, it is because David is directly quoting the sacred, self-revealed character statement that Yahweh declared to Moses on Mount Sinai in Exodus chapter thirty-four! To fully appreciate the revolutionary impact of this revelation, we must view it through the ancient Israelite divine-council worldview. In the ancient Near East, the pagan nations surrounding Israel lived in perpetual, paralyzing fear of their localized deities. Gods like Baal, Chemosh, or Marduk were viewed as erratic, moody, quick-tempered, and selfish entities who demanded bloody sacrifices and cared nothing for the well-being of ordinary mortals. Furthermore, in the cosmic geography of the ancient world, those foreign nations were assigned to rebellious, territorial spiritual principalities who ruled through fear, oppression, and enslavement. Standing in stark, brilliant contrast to those dark, fickle powers, Yahweh reveals His true nature as the absolute Sovereign of the cosmos! He is not quick to wrath; rather, He is patient, long-suffering, and profoundly merciful. The Hebrew term used here for "unfailing love" is chesed—that deep, unwavering, covenant-keeping affection that never gives up on its people. But notice how far David expands this divine love in verse nine! Yahweh's goodness is not restricted to a single tribe or a select elite; He is good to everyone! He showers His tender, fatherly compassion over all His creation—from the highest angelic seraphim in the heavenly assembly, down to the smallest bird resting in the forest canopy. In a world often battered by chaos and cruelty, David reminds us that the supreme ruler of the universe is defined, at His core, by overwhelming, relentless grace. The second segment is: The Chorus of Creation and the Realm of Glory The narrative now moves from the internal character of the King to the explosive, cosmic response of His subjects, linking together the contiguous thoughts found in verse ten, verse eleven, and verse twelve. All of your creatures will thank you, Lord, and your godly people will praise you. They will speak of the glory of your kingdom; they will give examples of your power. They will tell about your mighty deeds and about the majesty and glory of your reign. David paints a panoramic, glorious vision of universal adoration, declaring, “All of your creatures will thank you, Lord, and your godly people will praise you. They will speak of the glory of your kingdom; they will give examples of your power. They will tell about your mighty deeds and about the majesty and glory of your reign.” Look at the dual choir David brings together in this passage! First, he points to “all of your creatures”—the entirety of the natural order and the unseen heavenly hosts—offering a continuous, harmonious echo of thanksgiving to their Creator. But then, he highlights a special group: “your godly people”—the chasidim, those who are bound to Yahweh in a loving, loyal covenant relationship. While creation offers silent, instinctual praise, God's redeemed people are given an articulate, vocal mission! They do not remain quiet; they step into the cosmic courtroom to publicly testify about the true nature of Yahweh's reign. Notice the three specific themes these covenant heralds proclaim: they speak of the glory of His kingdom, they give tangible examples of His power, and they tell about His mighty deeds. In the ancient divine-council framework, earthly kingdoms were constantly boasting about their military conquests, erecting arrogant monuments to their mortal kings. But David's godly people look past earthly empires and fallen principalities to exalt the true, overarching kingdom of God! They share concrete stories of how Yahweh broke the chains of slavery, how He defeated spiritual powers of darkness, how He provided manna in the barren wilderness, and how He heals broken hearts. Their testimony serves as a vibrant, undeniable public witness to the entire world—and to the watching spiritual realms—demonstrating that Yahweh's rule is unmatched in majesty, splendor, and liberating power. The third segment is: The Unshakeable Dominion: An Everlasting Kingdom The psalmist now reaches the ultimate, unshakeable bedrock of his royal hymn, anchoring his narrative in the eternal stability of God's rule, as recorded in verse thirteen. For your kingdom is an everlasting kingdom. You rule through all generations. The Lord is always faithful to his promises; he is gracious in all he does. With triumphant, absolute confidence, David seals this section of his psalm, exclaiming, “For your kingdom is an everlasting kingdom. You rule through all generations. The Lord is always faithful to his promises; he is gracious in all he does.” This verse contains a colossal, mind-boggling truth that provides ultimate comfort for our daily trek through life. Throughout human history, massive empires have risen with terrifying power, only to crumble into forgotten dust. The ancient Egyptian pharaohs, the ruthless Assyrian conquerors, the mighty Babylonian kings, and the vast Roman legions all believed their rule would last forever. Yet, every single one of those human regimes—along with the fallen, territorial spiritual principalities that animated them—faded away into the pages of history. But David declares that the kingdom of Yahweh belongs to a completely different category! His rule is an everlasting kingdom—a reign that knows no geographical boundaries, no political decline, no military defeat, and no expiration date! Furthermore, look at the second half of verse thirteen, which highlights the moral foundation of this eternal throne. Unlike human rulers who break treaties, abandon alliances, and act out of selfish ambition, Yahweh is "always faithful to his promises; he is gracious in all he does." In the ancient Near Eastern world, a king's word was often treacherous. But the Supreme King of the divine council binds Himself to His word! Every promise He makes to His children—promises of presence, protection, forgiveness, and ultimate restoration—is locked in an unshakeable, eternal vault. His authority is executed through pure grace, ensuring that those who take refuge under His reign will never be disappointed, forgotten, or cast aside....

Ghost welcomes War Hamster Brady back to the Badlands for a deep dive into a name most people have never heard but probably should: Yevgeny Primakov. Political mentor to both Putin and Lavrov, Primakov drafted a doctrine in the 1990s that Brady argues is basically the blueprint for everything unfolding on the world stage right now. The two trace it all back to the fall of the Soviet Union, that famous "not one inch" NATO promise, oligarch chaos, and the long game of building a Eurasian counterweight to Western dollar dominance. Expect maps, a rescued 1997 Heritage Foundation article, a tour through reserve currency history from the Dutch Guilder to today, and a healthy dose of "how does the world actually work" energy. Heavy on geopolitics, light on hand waving. If you like your history with receipts and a few dots connected, this one delivers.

Marty's back on the shore house porch just as the Middle East flares up again. Marty and John dig into WTI and Brent back in the 80s, the SPR hitting 43 days, and why GCC countries are racing to bypass the Strait of Hormuz. They also get into the US as a helium winner, the Fed trying to have it both ways on forward guidance and inflation, and why Kimi K3 is exposing the strategic risk of nerfed frontier models. They also touch on Jevons Paradox in AI inference, whether sovereigns will end up backstopping training spend, and Bitcoin hovering around 64k with the strategic reserve bill finally hitting committee.

In this concluding message on biblical fatherhood, we consider the responsibilities God has entrusted to fathers and the privilege of reflecting our Heavenly Father’s love within the home. While the world often measures success by wealth, status, or achievement, Scripture reminds us that faithful fatherhood is one of God’s highest callings. Join us as we … Continue reading "The Blessing of Fatherhood, Part 2"

Wherever you are today, this biblical meditation, narrated by Tyler Boss, offers a quiet space to pause and reconnect with God. Take a step in freedom. Meditate on Matthew 9:5-8. Abide is a Christian meditation app that helps you experience peace and grow in your relationship with Christ through Scripture, prayer, and reflection. Try Abide free for 30 days and explore our premium, ad-free meditations here: https://abide.com/peace Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Can ancient magic, community devotion, and modern clinical mental health walk hand-in-hand? In this deeply moving episode of The Twilight Tonic, DeeDee Moonflyer sits down with Dr. Kenneth Freeman II (KC)—a licensed clinical social worker, author, professor, and dedicated spiritual practitioner. KC opens up about his journey from a Southern Baptist upbringing and a special education-inspired childhood to fully embracing his calling as a high priest in the Minoan Brotherhood. He shares how he utilizes spiritual rituals to uncover breakthroughs for his most vulnerable therapy clients, how to navigate and heal from religious trauma, and what it truly means to step into your own personal sovereignty. Plus, get an exclusive sneak peek into KC's highly anticipated upcoming book, Devotional Witchcraft (dropping this October!), and find out what happened when a mysterious encounter on a college campus changed his relationship with the Goddess Hera forever. Grab your favorite tonic and join us for an episode packed with healing, history, and pure magic.

Happy Mindful Monday! In this week's epsiode, our host Allie Brooke sits down with Allura Halliwell. Allura  is a consciousness mentor and transformational guide whose radical awakening in 2018 catapulted her into a lifelong mission: helping others reconnect with the truth of who they are. Formerly a stay-at-home mother of three, Allura's life changed forever after a spontaneous out-of-body experience at a meditation retreat left her seeing the energetic fabric of reality. The experience dissolved her former identity and birthed a new purpose—to guide others to profound reconnection, which she does now through her signature modality, The Consciousness Method™. Allura now helps spiritual seekers who feel “stuck” despite years of personal development, healing work, or spiritual practice.. Her work sits in the pivotal space between internal healing and external creation—the “interface,” as she calls it—teaching clients how to align with wide-spectrum consciousness to access sovereignty, clarity, and meaningful transformation in all areas of life. With her book Unloved, Unworthy, Unknown now released, Allura shares her work through The Consciousness Method™:, her signature program, alongside her Quantum Consciousness Program, both designed to guide individuals through deep inner transformation. She is also the host of The Consciousness Method™: Podcast, where students of her work share how the modality has transformed their lives from the inside out. In this epsiode they discuss; Explores how pain can lead to liberation and expanded consciousness. Shares timely insights into the neurobiology of transformation. Offers an emotional hook by reframing pain as a catalyst for growth, aligning with listeners seeking depth. How To Connect w| Allura Instagram Website Book The Growth METHOD. FREE Membership◦ ⁠⁠⁠⁠⁠⁠⁠⁠Join Here!⁠⁠⁠⁠⁠⁠⁠⁠ 1:1⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ GROWTH MINDSET COACHING PROGRAMS!◦ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Application Form ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ What are the coaching sessions like?⁠⁠• Tailored weekly discussion questions and activities to spark introspection and self-discovery.• Guided reflections to help you delve deeper into your thoughts and feelings.• Thoughtfully facilitated sessions to provide maximum support, accountability, and growth.• Please apply for a FREE discovery call with me!• Allie's Socials• Instagram:@thegrowthmindsetgal• TikTok: @growthmindsetgal• Email: thegrowthmindsetgal@gmail.comLinks from the episode• Growth Mindset Gang ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠ Broadcast Channel⁠⁠⁠⁠⁠⁠⁠⁠• Growth Mindset Gang ⁠⁠⁠⁠⁠⁠⁠⁠Newsletter ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠• Growth Mindset Gal ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠• Better Help Link: Save 10%SubstackDonate to GLOWIGloci 10% off Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Here is Elder Erick Kroeger's sermon on 7/19/26 titled, "Sovereign Suffering: Purpose In Persecution" from Acts 8:1-8. Freedom Bible Church is a nondenominational church located at 5550 S. Sumter Blvd in North Port, Florida. The name “Freedom” comes from 2 Corinthians 3:17, "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom." Our desire is to be a God-centered church, not man-centeredFreedom Bible Church is a Bible based church located at 5550 S. Sumter Blvd in North Port, Florida. The name “Freedom” comes from 2 Corinthians 3:17, "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom." Our desire is to be a God-centered church, not man-centered.Website: https://freedombiblechurch.com/Facebook: https://www.facebook.com/freedombiblepcInstagram: https://www.instagram.com/freedombiblechurchOur church members come from North Port, Wellen Park, West Port, Port Charlotte, Punta Gorda, Venice, and Englewood.

The Promise Given (Genesis 12:1-3) 1- The Sovereign Plan of God is Revealed 2- God calls one man to bless the nations 3- He establishes a covenant that will echo for eternity   The Promise Clarified (Psalm 67) 1- This blessing leads to a knowledge of God and global joy 2- The goal is for the nations to rejoice in God's Saving Power           The Servant Declared--- The Light for the Nations (Isaiah 49:6) 3- The promise becomes clearer and more focused 4- A promised light 5- Each servant carries the covenant outward and forward   The Promise Fulfilled (Matthew 28:18-20) 1- The promised Messiah comes to obey, die, and rise! 2- All authority is His: He gives/repeats the command of His Father 3- The blessing of Abraham is secured   The Promise Proclaimed (Acts 1:8) 1- The risen King sends out witnesses/servants to proclaim - to be light 2- The Holy Spirit empowers the proclamation 3- The Gospel advances to all nations through faithful servants   The Promise Completed (Revelation 7:9-10) 1- A multitude washed in the blood of the Lamb 2- Every nation, tribe, people, and language 3- All worshiping with knowledge "Our weaknesses cannot interupt the sovereign Will of God!"

This sermon from the Book of Obadiah was preached on July 19, 2026 by Will Barkley as part of the sermon series "Salvation Through Judgment: The Book of the Twelve."

Eli Berk, sports producer, anchor, and producer of Wendy Snyder’s Sunday Morning, joins Wendy Snyder for the latest installment of Two Truths and Eli. Wendy has to figure out which news story is the fake one written by Eli.

Stop relying on a survival loop and shift into a growth mindset. Your guide to ventral pivoting and nervous system sovereignty is one click away.Check out The Accessible Guide to Your Sovereign Blueprint: Nervous System Sovereignty & Conscious Self-Leadership - < a href="https://payhip.com/b/NJXhO" target="_blank">https://payhip.com/b/NJXhONot ready for the guide, check out the FREE Executive Summary here: < a href="https://payhip.com/b/VtK7k" target="_blank">https://payhip.com/b/VtK7kGet Your Sovereign Blueprint: Claim your intellectual and emotional sovereignty with this comprehensive, self-directed guide. https://payhip.com/b/jOSFYNot ready for the guide, check out the FREE Executive Summary here: https://payhip.com/b/RBz2XThe Regulated Leader - Expand Your Inner Growth Journey: Master emotional resilience and steady your nervous system fluency with the complete digital guide. https://payhip.com/b/rOUPzDownload the Free 10-Minute Mindset Practice: Shift your state and anchor your body into clarity and ventral safety under pressure. https://payhip.com/b/7PdoGYou are not your activated state: When emotions feel true self-leaders move from reactivity to steadiness. Check out the new daily steady living bundle (1 day mindset practice + 15 journal prompts)

In this episode of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb bring their extended series on the parables of Matthew to a powerful climax with the passage most listeners have been waiting for: the Sheep and the Goats (Matthew 25:31–46). Far from a checklist of works required for salvation, this text is unpacked as the master parable of Christ's entire parabolic ministry — a sovereign declaration of divine election, not a merit-based audit of individual performance. Tony and Jesse explore why this passage has been chronically misread as a call to works righteousness, why the language of inheritance and predestination is front and center, and how a Reformed reading liberates rather than burdens the conscience. Along the way, they weigh in on Herman Bavinck's prescient warning about media distraction, and Jesse recommends a Puritan gem on anxiety worth picking up immediately. Key Takeaways The Sheep and Goats is best understood as a parable, or at minimum parable-adjacent. The Greek construction in verse 31 mirrors the same comparative language Christ uses throughout his parabolic ministry, placing this text firmly within that tradition rather than outside it. The kingdom was prepared before any works were done — this is election language. The phrase "inherit the kingdom prepared for you from the foundation of the world" (v. 34) is not a reward for performance; it is the language of sovereign predestination preceding all human action. The works of the sheep are diagnostic, not causative. What the righteous did reveals who they already were — sheep — rather than being the mechanism by which they became sheep. The beak doesn't make the bird. Both groups are surprised, and that surprise is the parabolic punchline. Neither the sheep nor the goats anticipated the verdict they received, which undermines any reading that frames this text as an encouragement to accumulate saving merit. This passage is a recapitulation of the wheat and tares parable. Sheep and goats co-mingled until the moment of final separation, just as wheat and tares grow together until the harvest — the judgment reveals what was always true. Any theology that requires a human contribution to activate or complete salvation misreads this text.Whether Roman Catholic, Arminian, or Mormon in flavor, every view that makes God's preparation of the kingdom contingent on foreseen human merit fundamentally inverts the logic of the passage. The scope of judgment — "all nations" (ta ethnos) — would have been scandalous to first-century Jewish ears. This language deliberately expands the kingdom beyond ethnic Israel, fulfilling the Abrahamic covenant promise and confounding the assumptions of the religious elite. Key Concepts The Kingdom Prepared Before Your Works: Sovereign Election, Not Merit When the King says to those on his right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34), the theological weight of that single sentence is staggering. The kingdom was not prepared in response to anything the sheep did. It was prepared before time, before works, before choice — which means the works that follow in the passage cannot be the grounds of that inheritance. Only a Calvinistic understanding of election can sustain this logic without remainder. Arminian views require God to foresee a qualifying human response; Roman Catholic and Eastern Orthodox views require some degree of meritorious participation; even certain Lutheran frameworks lean on non-resistance to grace. Reformed theology alone places the entire cause within God's sovereign, unconditional decree — and this passage, read plainly, says exactly that. Works as Evidence, Not Ground: The Diagnostic Function of This Parable The great pastoral error in preaching this passage is treating it as a performance rubric — a list of charitable acts that, if completed, qualify a person for eternal life. But Christ does not separate the sheep from the goats because of what they did or failed to do. He separates them, and then describes the activity that characterized each group. The works are revelatory. They surface what was already true of each person's nature, just as a bird's beak reveals its species rather than constituting it. This reframing is liberating precisely because it means assurance does not rest on tallying acts of charity. It rests on the sovereign act of a Father who prepared a kingdom and the regenerating work of the Spirit who produces, in those He has claimed, a life that looks like the one described here. "All Nations": The Scandal of an Ethnically Inclusive Kingdom The Greek phrase ta ethnē — translated "all nations" in most English Bibles — would have landed very differently on first-century Jewish ears, particularly those of the Pharisees and Sadducees who comprised a significant portion of Christ's audience throughout Matthew 24–25. To them, ta ethnē meant the Gentiles, the peoples out there, those outside the covenant. The implicit effect of Christ's language is to place every people group — including Israel — within a single undifferentiated mass standing before his throne, with no ethnic group receiving preferential standing at the bar of judgment. This is entirely consistent with the Abrahamic promise of blessing to all families of the earth (Genesis 12:3), the vision of Psalm 2, and the missionary thrust of the Great Commission. The scandal is not incidental — it is the point. The kingdom Christ is ushering in is not the ethnic-nationalist kingdom the religious establishment expected. Memorable Quotes The kingdom of heaven was prepared for those whom Christ has elected before the foundation of the world, and it was the preparation of that kingdom that brought you through this such that you did the good works that you did... That is caused by the fact that God prepared a kingdom for you in advance, not that you somehow caused this kingdom to be prepared for you. - Tony It's not the beak that makes it the sparrow, it's the sparrow that makes it the kind of beak it is. That's the kind of classification we're talking about in this parable. - Tony The best freedom is the one that turns over all things to God and takes him at his word when he says, 'In love you were predestined to inherit this as sons and daughters of the kingdom,' so that he does all the work, because we do not want to have any of that work our own. - Jesse Full Transcript [00:01:11] Jesse Schwamb: Welcome to episode 498 of the Reformed Brotherhood. I'm Jesse  [00:01:19] Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  [00:01:24] Jesse Schwamb: Hey, brother. They said it couldn't be done. They said we couldn't come back. We wouldn't come back and continue in Matthew 25. But here we are, and we're ending this chapter in this whole section about sheep and goats. Everybody was clamoring for it. Everybody wanted to know, what about the sheep and the goats? And I think the last time we all chatted together, we prefaced it by saying it's parable adjacent. Or let's just say- Yes ... we just stacked up these three other parables, lots of things going on, and then Jesus resolves this or brings all these parables to a culmination by speaking about the end times, the end of all things, and the sheep and the goats. Yeah. And so we gotta go there  [00:02:06] Tony Arsenal: Yeah. Yeah, I'm stoked.  [00:02:07] What Counts Parable [00:02:07] Tony Arsenal: And y- you know, I, I was talking with a brother at, um, at church yesterday on the Lord's day, and he was asking how the podcast's going and what we're doing. And, you know, I was kind of thinking, like, I was talking about the parables and how we're kind of moving forward, and we were gonna do some of the I am sayings in John. And, and I was thinking, like, what is a parable anyways? And who decides what a parable is and what a parable isn't? Right. Um, some of the parables Christ calls a parable, others he doesn't. Uh, we'll probably talk a little bit about that when we get to, uh, some of the back half of Luke. But this, this episode I think is gonna be really, really the payoff and really the culmination of not just these, like, this trio of or trilogy of parables that we've talked about, but I think really, like, the payout of all of the parables in Matthew. It's really, like, the summary of all of Christ's parabolic teachings. So it's, it's a good place for us to round out Matthew, and then we'll, we'll dip into the parables in the other gospels, probably have a couple more months of, of, uh, parable talk before we move on to the next thing. But, uh, it's been great, and I'm super, super stoked for this. This is one of my favorite passages, actually, and there's so much to dig into. I, I, I'm just gonna say now, we probably won't make it through the whole thing- Right ... uh, because there's a lot there. But we'll see. We'll see how we do. Maybe Jesse and I will be super efficient tonight, uh, but we usually aren't, so. [00:03:27] Jesse Schwamb: Yeah, that's never happened. We, we take it low and slow. Not only that- ... it was reminding me as you spoke about that kind of proverb generally of if you wanna go build a wall, you assess what you need, how many stones, and then you go gather those stones. Yeah. You should double it, or if you're gonna go out and fight an army, take stock of that army. That's basically what we do, but in reverse. Anytime, like, you just... I just heard you say- ... like, "It'll probably take us a couple more months," you should double that. That's probably how long- Yeah ... it's actually gonna take us.  [00:03:50] Faith Works Assurance [00:03:50] Jesse Schwamb: Even in this- Yeah ... conversation, I think we're gonna get stuck in the best way possible speaking about things like faith, works, and assurance because there's a lot of language here- Yeah that could seem on the surface to sit in this tension with justification by faith alone. And I think the key to resolving all that tension, as I hopefully think we'll see, lies in the readings of works as the evidence of living faith rather than its ground, and I think that's what- Yes ... Christ is leading us through all of these parables, actually, whether it goes back. And you should listen to all those episodes. In fact, I gotta ask. Th- I mean, this brother you were talking to, it just strikes me as that question had already be answered for him if you were listening to the podcast. So-  [00:04:29] Tony Arsenal: Yeah, I don't think he does. No, I don't think he does- ... listen to the podcast. Uh, he knows that I do the podcast, and he's very gracious to ask me about it. Tom. And I think he's probably listened to the podcast before. Got it. Um, and he's, he's just a very kind, gracious brother who, who is concerned and wants to know what I'm doing. And, um, he has, he has his own sort of, like, production stuff that he does that he enjoys that I'm, I'm not super keyed into. But, uh, it was just nice. But, but it did get me thinking, like, I was trying to explain to him where we were in the progress of the parables, and I was like, "I can't really... I don't really know," because, like, it's hard to even understand and fully... There's no, like, full comprehensive universal list of what is a parable- Right ... and what's not. And I think what we've found as we've been going through this is sometimes, sometimes you come up against a portion of a text that is often taught sort of separate from the, the rest of it. Parables get taught discreet from other parables. But then you have these sort of, like, intervening texts, or this one's kind of a summary text, that's so integrated to what the parable means you really can't do a series on these parables without also treating this text. Which is gonna be interesting, 'cause I've never, I've never encountered somebody who really roots this teaching here of Christ in the context of the parables, despite its proximity. So it'll be fun. We're gonna figure it out in real time, and, and it'll be good.  [00:05:47] Jesse Schwamb: No, it's gonna be fun.  [00:05:48] Deny Doomscrolling Bavinck [00:05:48] Jesse Schwamb: And speaking of fun, we're so glad that you're listening, and we know that you're waiting with bated breath to hear about affirmations or denials. It's of course that part of the conversation where we either affirm with something that we think is fantastic, maybe by way of recommendation, or conversely, we deny against something that isn't that great. So Tony, as is our custom in the liturgy of the Reformed Brotherhood podcast, I ask you once again, are you affirming with or deny against? [00:06:15] Tony Arsenal: I am denying against something, and I'm gonna do that by affirming a Herman Bavinck quote. Uh, so I'm gonna read it for you. This, uh... Some of the guys in the Facebook group have put... or the Facebook group, the Telegram chat, have put together a, uh, like, a reading group to work through Bavinck's, uh, Wonderful Works of God, which is great, and I'm loving it. I haven't been able to participate in the conversation as much as I would like to, but just being part of a reading group, uh, sort of keeps you on schedule, which is great. So I've been reading through Wonderful Works of God, and on the Kindle edition, on page 34, uh, which I think is still the, I think is still the, uh, introduction, he says, quote, "The reading of daily and weekly newspapers, of magazines and brochures, devours our every blink. There's a lack of desire and opportunity for the investigation of scripture and the study of old theological works," end quote. And when I read that, it just really struck me as like- If that was true like 70 years ago, 80 years ago when Bavinck was writing this, right? And all there was was hard, hard copy media. There was no, uh, there was no digital media. There was radio, but there wasn't a lot of programming. Uh, I don't think that there was much in the way of television broadcasting. If there was, it was, it was very, very limited and very rudimentary. Um, even then he was saying the daily news cycle and all of this extra stuff that is out there is consuming our, quote, "Every blink," which I thought was a really interesting phrase. Um, it's basically like it's so ingrained in us, we're so invested and obsessed with the news cycle. Uh, or you might translate that to like to our Twitter feed or our Facebook feed or our Instagram reels or whatever it might be, and dare I say it, the podcasts we listen to.  [00:08:05] Jesse Schwamb: Right.  [00:08:05] Tony Arsenal: Um, that we don't save time for scripture and other theological works. And I think it's funny too is that the, the eternal, uh, the eternal contemporary statement of the Reformed world is like we don't read enough old theological works. Even Bavinck, who I'm reading as one of the old... I mean, not like super old, but like one of the old theological works, is saying, "Hey, we don't read enough old theological works." So I'm denying this sort of like obsession we have with the daily news cycle and with constantly being up to date and like constantly consuming all of that. Um, we've talked about how like our modern global news cycle sort of, uh, is built around the deception that we can be sort of pseudo omnipotent and know all things about everything. And, um- There's a lot of work that's been done to show that, like, the world's not really that much, not that much more of a violent place than it was 100 years ago. We just know a lot more about what's going on- Right ... in other parts of the world. And there's pros and cons to that. But I think the main con is, like, we, we feel suddenly that we have to be, you know, deeply involved in the goings on of a church on the other side of the country that we never would've even known existed otherwise. It- there's just a, there's a sense of omnipotence and omnipresence that's just not becoming for the creature that I think we try to take on. So Bavinck knew it. Uh, we've talked about it. Lots and lots of people have talked about it. This isn't new. I'm not, I'm not e- engineering anything new on this. But that quote really struck me when I was reading. I was like, "Dang, man, he, he got it right 100 years ago or, or 80 years ago, and we're still struggling with it." And I think probably, like, if you go back and you look at the, I don't know, more occasional writings of people like Martin Luther and John Calvin, um, as they're interacting with, like, people in the Reformed community or the Protestant community, I bet you would find statements like this too about how, like, we really spend a lot of time reading, like, silly things and not spending- Right our time studying the scripture or studying, um, theological works. So that's my denial. I'm sticking to it, and if that means you feel like you need to turn this podcast off and go read some John Calvin or some Herman Bavinck, then by all means. Uh, I think you're probably going to be edified by what we have to talk about. But, uh, th- the Bible's better, so if you gotta go do it, if you only got- That's true ... an hour today to study scripture or listen to this podcast, please go study scripture. Yeah. Uh, hopefully we can do a little bit of both with this podcast. But Herman Bavinck said it best. Our every blink is consumed with pamphlets and newspapers and it just is- It's true it's pretty silly.  [00:10:41] Jesse Schwamb: It's true.  [00:10:42] Meme Detour Reading Groups [00:10:42] Jesse Schwamb: I gotta take us all the way back to where you started there, and I'm going to betray, to nobody's surprise, my really strong naivete when it comes- ... to social media, and memes in particular. But this is what occurred to me, and I'm gonna try it. This is, like, what classically makes really good podcasting. Let me try to describe a meme to you that I'm not even sure I actually understand or know. So this will be great. I think, you tell me, Tony, 'cause you may have seen this. It's an old meme too, so I'm not even, like, on the cutting edge here. I think it's a meme of two panels showing, like, two pictures of Drake. In know one he's kinda, like, pushing away as if to say, like, "Get that outta here," and the other one's like, "Oh yeah, that's the stuff." Do you know what I'm talking about? Yeah. Is that accurate?  [00:11:21] Tony Arsenal: I do. I think you're gonna use it wrong, but yeah.  [00:11:23] Jesse Schwamb: Is that Drake? Okay, all  [00:11:24] Tony Arsenal: right. Yeah, that's, that's the meme.  [00:11:25] Jesse Schwamb: Okay, okay. And usually, if I understand it correctly, it's kind of like a faux juxtaposition of two things, right? Like, okay. So like here, let me try it. Uh, uh, let me just try it on everybody. Here we go. I'm gonna describe to you how I just interpret this based on what you said, 'cause something cracked me up that you said, Tony. If I were gonna make this meme just based on how you opened that up, the first panel would be like Drake pushing away the idea or being like, "That's no good," book club. The second one would be reading group, as in like, like the reading group is like the new cool way of like just kind of... Did I use it properly? Am I close?  [00:11:59] Tony Arsenal: I think the problem with this is that there's like a, there's like an ironic way to use it, and then there's like a more direct way to use it. Mm. Yeah. The direct way would be like some- like Drake's pushing away something that's bad, and he's- Yeah ... like accepting something that's good. That'd be like the direct way. Yes. The more ironic one is where like Drake is pushing away something that's actually pretty, actually pretty good, and he's- Yeah ... accepting the one that's pretty silly. Oh, okay. Um, there's a lot of memes that have that basic format. Never mind. There's one with like Jordi LaForge. I think there's a Michael Scott one. I tried. I tried. But yeah, no, I, I think yours is valid, it's just, I think it's an older usage of the meme. That's like the, that's like the middle English version of that meme. The Shakespearean use of that meme.  [00:12:36] Jesse Schwamb: Yeah. I'll take that. It's the old English style. I love a good book club or a reading group. A, a reading group just, it does have that sound like maybe somebody in the group has a monocle, or you guys have tea. Either way- Yeah ... I absolutely love it. And yes, what are our beautiful quotes. You kind of hear that general conception recapitulated among like theologians almost in every era. But it does make you think, what would Bavinck say about, like doom scrolling on the smartphone? Like- Yeah ... he's beside himself, right? It would just be beside himself. So I'm with you. I, it, there's gonna be a condemnation in every generation. Maybe I say this with some degree of like chronological snobbery, especially in ours, when it comes to not, like you said, I think kind of like not carving out or not prioritizing time in the scriptures. Yeah. There's not gonna be any excuse of like, "Well, I just didn't have time." Right. Or, "There were too many things to read." It's just, it's not gonna cut it. So I'm with you. I think you and I have talked about this at length, even just like the news media like you and I consume, like just s- set aside social media for a second. Just like how i- how much value is there in a lot of like what we cons- used to consider to be like well-informed reporting? How valuable is that to us? Yeah. And I'm certainly not saying like that everybody should be like unconcerned and uninterested in the world, but I think it's to what degree and what fascination we have with that, and how it fits into our priority as we consume information each day. That's the thing that's tricky, and there's no really-  [00:14:02] Tony Arsenal: Yeah ...  [00:14:02] Jesse Schwamb: good answer except to weigh out with the spiritual discernment- Yeah ... how we ought to consume that stuff. But certainly I think, without question, we need to be prioritizing time in prayer, time in the scriptures. I imagine if we were all doing that with a great deal of attention, that all of the other things would kind of find their way into the right place. Or let's say they would just find their way out of our lives in a significant way- Yeah ... that would remove us from distraction and anxiety, instead bring us back into the providence of God.  [00:14:31] Tony Arsenal: Yeah. And I'm not, I'm not gonna be the guy that tells you you can never s- you can never scroll Instagram or TikTok or whatever. Um, I, I think that's a decision that's between you and the Holy Spirit as far as how you spend your time. But I, I do think, um, I think you're right- We are accountable for the decisions we make and how- Right ... we choose to divide up our time. And I- God, I mean, God is the inventor of fun. He's the inventor of leisure, and he is, uh, I think he's pleased and honored when we, we make good use of our time f- for things that are restful and rejuvenating. Um, he doesn't expect us to just slavishly read scripture all day, every day, like every minute. That's not, that's not the biblical expectation. Um, and so I think it's fine if you wanna sit down and watch a fun show, or if you wanna watch some YouTube videos, or listen to a silly podcast, or listen to a serious podcast. Um, but I do, I agree. Like, we, we really need to be thoughtful. And I think where, where Bavinck's quote, uh, is strong is it's not so much about, "Don't read these things." Right. He, he's talking about these things consume our every blink. Like, m- he's treating blink... He's using the word blink as sort of a fill-in for like our, our finite resource of time and attention, and these things have consumed all of them. There's a very strong use of that word consume. Uh, and I, I think that's really the, the point that I'm trying to make is we often allow, either intentionally or unintentionally, we, we just let our time get all sucked up, uh, on things that maybe are good but are not pr- properly proportioned. Um- Like I said, it's, it's fine to spend some time on Twitter and to get into a debate once in a while, or to check in on your friends on Facebook, your old high school, college buddies or whatever, but we can definitely take it too far. So I think it's a good corrective for all of us to at least make a stop and think about how we're spending our time, and whether we are affording the appropriate amount of time to things like scripture, theological study, catechesis of our children, um, family worship, all of those good things. So we don't have to go much more into that. I think the point has been made. Uh, so Jesse, what are you affirming and/or denying tonight?  [00:16:43] Affirm Puritan Anxiety Cure [00:16:43] Jesse Schwamb: Perfect segue, because speaking of reading old things, you know me, I've always got some kind of Puritan work in the rotation, and the one I just finished is the one I'm affirming, which is called Special Providence for Anxious Souls by Obadiah Sedgwick, who I think is kinda... Like, people are sleeping on Sedgwick, you know? Mm-hmm. He's, he's kinda like, he's there in the wings, but we need to take him off the bench. And I came across this book and I thought, "Who doesn't want a title like that in their lives?" Like, we got some anxiety in all of our souls. And I'm affirming this because, uh, hi- his definitions, his writing is, are on point. But here's what I thought. I was embarrassed that I picked this up expecting one thing, and then in typical puritanical fashion, was delivered something else that was far better. And I was thinking about this title as you might see it, like, in your modern bookstore today, whether it's, like, in Barnes & Nobles or at any of the periodicals we were just kind of mentioning or implying that are out there. And I was expecting to get some kind of, I don't know, six or seven things, I mean, that's Puritan style, but six or seven things that would really help you diagnose the psychology, and then going back to the scripture in ways, all, all the ways we'd expect about how God loves us and cares for us, and all those things are true. And yet the only way I could describe how this book ministered to me is, like, how you might go to a physical therapist for some kind of ailment, which I have many as I get older, and have recently been to one. And the ailment I had was, um, basically like tarsal tunnel, which is like carpal tunnel for your foot. And so there was some nerves that were inflamed and causing some pain and some weirdness in my feet. And here's what I do know about physical therapy now that I think the Puritans also do for our souls, and that is the physical therapist gave me this full workup. They prodded me and poked me and rubbed things and made things hurt- And in the course of doing that, they clearly could figure out what was wrong with my foot. And so when he gave me the diagnosis, after, again, rubbing that part and, like, doing one of those things where he's like, you know, they tap on your hard and they're like, "Does that hurt?" I'm like, "Yes, it does hurt." And I presume that's because you know anatomy. And, you know, he's, he's ta- tapping on my ankle and it's causing my foot underneath to hurt. And after all that, you know, I run on a treadmill. He d- takes all this video, and this is what he says to me. He goes, "Yeah, so this is actually pretty straightforward." And I was like, "Great, so what are we talking about? Like exercises, uh, splints, like massage?" He's like, "You have a weak butt." And I was like- "I'm sorry, let's talk about that for a second." And this is what I've learned about physical therapy, is it's rarely about the thing that's actually bothering you or the thing that's hurt, right? It's something- Yeah ... far different. It's something almost seemingly, like, disjointed or removed or divorced from the very thing, maybe even non-contiguous, if only in our minds, maybe even logically. And so what I love about this is the first half of the book is just speaking about the province of God before it even gets into this idea of anxiety. And then the treatment on anxiety and worry is, he goes through, like, six or seven things in particular, are just absolutely glorious. So good that I want you to read it. I don't even want to talk about it. Uh, that, that's my admonishment to you, is that you should just go pick it up. So I'm affirming again that the Puritans in particular do this thing where there's, there's no cheap advice here. It's not even hide advice. It's really good advice, but it's the kind that says, "You have a weak butt" when you're concerned that your ankle- is messed up. Yeah. And that's sometimes what you need to hear. And in my case, after... Let's make this super weirdly spiritual. After doing a bunch of squats, I don't know what the spiritual equivalent is of that. After doing a bunch of squats, my ankle and my foot was so much better. And it, because I had somebody who cared enough for me to go through and actually diagnose the root of it, that was the reason that inevitably there was healing. So I've, this has given me so much to think about, this tiny little treatise. So much to put into practice. It's so rich, so good, so practical, and yet I think you'll find in many ways joyfully unexpected. So I highly affirm to everybody listening, and even those who aren't, Special Providence for Anxious Souls, Obadiah Sedgwick. You'll, you'll love it  [00:20:49] Tony Arsenal: Yeah.  [00:20:49] Physical Therapy Spiritual Practice [00:20:49] Tony Arsenal: So two thoughts. Uh, one, uh, I can confirm Jesse has a weak butt, um, flat as a board. So it's probably, probably better after, after doing some squats. Wow. Uh, two- Wow. ... uh, I can say I also am in some physical therapy right now, and I've been a little bit of a slacker. And what I will contribute to the conversation is just like in physical therapy, they can give you all of the exercises- Yeah uh, that you want. If you don't do the work, you're not going to get better. Yeah. And so whether it's Jesse doing squats or me not finding time to stretch and to do some, like, arm exercises with a, with a s- uh, like a TheraBand, uh, the same holds true. And, and maybe to unify our, uh, affir- our denials/affirmations into one mega, mega recommendation, um, the same holds true in that, one, we can take a book like this from, uh, Sedgwick, and we can turn it into the same thing we do with media where we're just... it's just devouring our blinks. Right. And we're just using it as a way to sort of, like, feed our eye hole Get better. You won't improve. Um, and that's actually the same with scripture. Like y-you can- Right ... turn scripture into, uh, into a snack food that you, you don't actually use to be nutritious. Um, I think there's probably more benefit to reading scripture sort of rote and, and almost mechanically than there is to reading anything else. But, um, but at the end of the day, you can also consume your blinks with scripture and not get a lot out of it if all you're doing is passing your eyes over text. So get in there. I think that's great. I haven't read that one. I mean, I think there's... I think there are probably many, I can't think of one off the top of my head, but I'm sure there are many, many Puritan treaties that- treatises that are similar in theme and tone and have the same kind of like spiritual antidote or spiritual medicine, um, prescribed by these guys that is good and wholesome. And again, like, like you're saying, like it's not that complicated. It's not that hard. Right. It just takes- Right ... you just actually have to do the work. Um, it's funny, my physical therapy thing is my, my shoulder has been really ba- really messed up, and I went in, I expected him to give me all these, all these shoulder exercises, and he's like, "Uh Really what you need to do is you fix your neck, uh, 'cause your shoulder is, is being in- injured because you're sleeping- Okay on that side because you're trying to stay off the other side. So, like, you really gotta fix your neck so you can sleep on the other side of your body. And I was like, "So I'm just, like, sleeping wrong?" Like, it's funny, there's a joke, it's like in your 20s you can do anything you want, in your 30s, like, you gotta be a little bit careful, and in your 40s, like, you hurt yourself just sleeping. Right. Just getting out of bed is dangerous.  [00:23:46] Jesse Schwamb: It's  [00:23:46] Tony Arsenal: true.  [00:23:47] Jesse Schwamb: It's true. So. It's a tough world. But  [00:23:48] Tony Arsenal: it's true. I feel like a really old man saying that.  [00:23:51] Read Matthew 25 Aloud [00:23:51] Jesse Schwamb: You know, it strikes me that you're right, of course, that there's so much here we always have to put into practice. There's so much here that we have to trust with God. There's a faith that works. And so I think actually that is the most lovely inroad into this final passage of Matthew, because there's a lot here for us to talk about with all of those things, and to understand it in this proper context. So as you've already set us up, Tony, the best part of our podcast is the scripture, for sure, 100%. So let's go there. So we're in Matthew 25 in case you're just joining us. And for some reason I went into, like, a full radio mode, as if this, like, this is being broadcast live, and you just came into the program. We're in Matthew 25, uh, starting in verse 31, and I'm gonna read until the end of the chapter. There's so much here that of course we're not gonna get to all of it, but in the spirit of literally having the full context of the scripture in front of us, and to hear it all, I think it's important. It w- b- better yet, you should go back and read the entire chapter and then tune in right now. But let me start at verse 31. "But when the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. And all the nations will be gathered before him, and he will separate them one from another as the shepherd separates the sheep from the goats. And he will put the sheep on his right and the goats on his left. Then the King will say to those on his right, 'Come, you who are blessed by my Father, inherit the kingdom which has been prepared for you from the foundation of the world. For I was hungry, and you gave me something to eat. I was thirsty, and you gave me something to drink. I was a stranger, and you invited me in, naked, and you clothed me. I was sick, and you visited me.  [00:25:32] Judgment Scene Read [00:25:32] Jesse Schwamb: I was in prison, and you came to me.' Then the righteous will answer him saying, "Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? And when did we see you a stranger and invite you in, or naked and clothe you? And when did we see you sick or in prison and come to you?" And the King will answer and say to them, "Truly I say to you, to the extent that you did it to one of these brothers of mine, even the least of them, you did it to me." Then he will say to those on his left, "Depart from me, accursed ones, into the eternal fire which has been prepared for the devil and his angers-- angels. For I was hungry and you gave me nothing to eat. I was thirsty and you gave me nothing to drink. I was a stranger and you did not invite me in, naked and you did not clothe me, sick and in prison and you did not visit me." Then they will themselves also answer saying, "Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison and did not take care of you?" Then he will answer them saying, "Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to me." And these will go away into eternal punishment, but the righteous into eternal life  [00:26:47] Tony Arsenal: Yeah.  [00:26:49] Parable Not Fear [00:26:49] Tony Arsenal: Yeah, it's, it's, um, it's a sobering passage. And just as I think we've seen in a lot of the other parables, um These eschatological parables and these eschatological sayings of Christ, uh, as you kind of alluded to earlier, I, I think they are really, really, um... They are not prone to being misinterpreted. Right. The church has been prone to misinterpreting and misapplying these, um, in a, in a way that's used to make, make the Christian fearful and to, uh, undermine their assurance rather than to call them to action or to accountability.  [00:27:33] Why It's A Parable [00:27:33] Tony Arsenal: Um, and I think a- as I've been reading through this and I've been sort of glancing at the Greek as we're reading, I actually think I'm on... I, I stumbled on much more better ground to treat this as a parable than I even originally thought I did. You know, I, I had this whole lead-up that this isn't technically a parable, but when you read here, when it says, in verse 31, it says, "When the Son of Man comes in glory and the angels with him, then he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates- Right ... the sheep from the goats." If you go back to verse 14, when it says, "For it will be like a man," uh, that, that first word of verse 14 in the Greek is the same word as is used when it says, um, uh, "He separates people one from another as a shepherd." That same word is used as there, it's just translated differently because of where it comes in the, um, in the text. So Christ is still making this comparison, so it would be as though he said, um, you know, like the common, most common, at least so far, most common kind of parabolic introduction is like, "The Kingdom of Heaven is like." Um, this is the same basic language he's using here to introduce what the eschaton will be like. Right? The ga- the nations will be gathered before him, and he will separate them. It says people in the ESV, but will separate them one from another. You could also say the, the nations or the peoples will be gathered before him. Right. He will separate them one from another as a shepherd separates the sheep. So the parable here is the s- the shepherd separating the sheep from the goats, this whole process of the separation and this, this, um, frankly, like it's, it feels and smells like a parable, right? It does. This, this, um, figure, this shepherd in the parable or the shepherd in the saying is saying these sort of like parabolic statements. He's using this language that's kind of like shocking punchline statement. Like we've talked about how in parables there's often this sort of unexpected turn of events, or there's this unexpected kind of shocking language, and this whole like twist at the end in both, sort of both s- chunks here, where like the sheep don't really understand, like they didn't really recognize that they were doing sheepy things, and the goats didn't really understand that they were being goats. That's like the parabolic twist or the parabolic punchline here. So the, the kingdom of heaven is like, basically it's like the Son of Man will come in his glory and it will be like this. It will be like a shepherd separating the sheep from the goats. That's the parabolic connection here. Mm-hmm. So I actually think that, that linguistically we're on, we're on pretty solid ground not just to treat this as a summary of all the parables, um- I think of for sure these three parables, but it, it really is like the master parable, and I think probably the master parable that kinda governs and constrains and explains all of the parabolic ministry of Christ. So I'm, I'm stoked for us to really dig into the details a little bit, but I think linguistically we're on super good ground to, to treat this as a parable. I agree. At the very least, it's stronger than just parable adjacent.  [00:30:44] Jesse Schwamb: Right.  [00:30:44] Tony Arsenal: It- but even if we aren't saying it's a parable proper, it's stronger than that. It still is using this kinda comparative ministry, comparative language that Christ has used throughout the parabolic, um, sayings of Christ.  [00:30:57] Jesse Schwamb: The construction seems a little bit less veiled because here we have Jesus implanting himself directly into the account.  [00:31:03] Tony Arsenal: Mm-hmm.  [00:31:04] Shepherd Imagery Stakes [00:31:04] Jesse Schwamb: At the same time, though, he's drawing on all the things you just said he does, especially with this allusion to shepherding, which would've been, of course, common throughout. So it seems to me a lovely bridge to all of the overt parables he's just told, but now he's bringing them all together and placing himself clearly as, like, the interpreter, as the identifier of all the things, as the one to seal up all of the edges, as it were. So it's clear that this is about the end times. All of these were all about the end times and about Jesus' role in them. And so of course here he identifies himself as the eschatological judge just to make it clear. He's the one who sits on his glorious throne, and that's significant, and that's why I think we sometimes feel like, well, this is not a parable because he's, he's being very, like, Christologically certain and direct here. You know, throughout scripture the final judgment is God's prerogative alone, but the Father has committed all that judgment to the Son, and here's Jesus affirming that. And so again, like Reformed theology, in all our conversations we've consistently emphasized that this text is in many ways, like, proof of Christ's full deity and his role as mediatorial king, and he's exercising his office as the judge at his return in glory. And though, like you said, at the same time, here's the cool parable kind of scent or flavor is you get all these nations, every person who has ever lived, not merely Israel or merely the church. And how does Jesus describe this? He goes back into parabolic language. And we got the shepherd imagery that- Yeah is, like, similar to Ezekiel 34 where God himself is judging between the sheep of his flock. And that separation, the shockingness of it, it's immediate, it's binary. There's no third category. There's only two eternal destinies. There's no purgatory, no middle ground, no post-mortem opportunity for repentance. So all that's at stake. And then again, the beauty of the language itself or the setup of the construction of the story as it unfolds is that both groups- Get the same speech with a change in do or do not, but they both ask the same question from, like, wildly different perspectives and standings. And that's the beautiful- Yeah thing to make reconciliation over is what does all this mean then? How is all this established and how is this final judgment come to be such that there are sheep and goats if, in fact, they're both doing the same things theoretically, or they're at least both asking the same questions of, well, when did this ever actually occur? That, that's what's for us to unpack either way.  [00:33:29] All Nations Gathered [00:33:29] Tony Arsenal: Yeah, and b- before we jump into, um, into the parable itself and start to unpack that, the other element that I think is worth, uh, and this just came to me so hopefully I'm not on too far of a, of a limb here. But the other element that I think is worth at least commenting on, um, we've, we've remarked, especially in these last three eschatological, um, parables, how much these are directed at the religious leaders, right? Right. The, the, the people are, um, the, the- the parables are told, um, in the context and sort of following up on these, this real directed, um, assault against the religious leaders who thought they were the ones, right? They're the ones that have a claim to the Kingdom of Heaven, they're the ones that, um, are the, you know, they're the ones that think they're doing the right thing, they're the ones that are ushering in God's kingdom. This little phrase here, "gathered all the nations," would also have really stuck in the craw of the religious leaders, right? Because the word for nations that's translated here is the same word that would el- elsewhere get translated as Gentiles, right? And the word people, when it says, "He will separate the people," that, that word people doesn't actually exist in the Greek. So if you translate this very literally, it'd say, "Before him will, will be gathered all nations, and he will separate them one from another as a shepherd separates the sheep from the goats." Now, I don't wanna go the route of saying, like, this is a parable about, like, which pe- people group will be brought into the kingdom and which won't, and I've read some that go that direction. I don't wanna go there. But this idea that, like, even in the final judgment, the people who are in view here are the Gentiles, right? Right. I think most Jewish, particularly the, the Pharisees and the Sadducees hearing this, would've, would've read this and would've read ta ethnos, and would not have thought nations the way we do. Certainly would not have thought of, like, modern nation states. They might have been thinking maybe, like, people groups in general, but they would be thinking more along the lines of, like, Psalm, Psalm 2, like, "Why do the nations rage?" kind of nations. Why do the Gentiles rage? Why do the peoples plot in vain? They would've been thinking th- this, this, uh, judgment almost, at least on the face of it, almost excludes the Jews entirely when you think about it this way. It's really now sort of, like, zooming out where at the very least, at the minimal least, the Jews are just another people group within this broader judgment of the people group. Right. So again, like, we've seen this theme that Christ is continually expanding the scope of what is considered to be the Kingdom of Heaven to include not just the Jewish people, um, but all nations, all people groups, all Gentiles and Jews alike. And in a very real sense, um, and I wanna be careful how I've said this, I know I've commented this in the past, there's a very real sense of anti-Semitism that is prominent in- reform, quote-unquote reformed circles right now that is just vile and disgusting and sinful, and has no place in any sort of Biblical Christianity. But there is a reality that the Jewish people, broadly speaking, um, rejected the Messiah, at least while he was here on Earth. Um, relatively speaking, very few Jewish people, especially in the Jewish elite, like the leadership class, accepted Christ for who he was while he was here. Many Jews came to faith through the ministry of Peter, uh, and, and even through the ministry of Paul, even though he was an apostle to the Gentiles. So it's not as though it remained the case, but at this point in Christ's ministry, the Jewish people were by and large were rejecting him as Messiah. And so this idea and, and sort of this like final culmination now saying like he gathered all the, all the Gentiles, all of the peoples, all of the nations. In Jewish, in Jewish language and, and when you look in the Old Testament, and even in some of the New Testament literature, the nations were those people out there. So even if we don't translate this as Gentiles, we don't, we don't take that more like restrictive sense, even then it still implies that Christ is talking about people out there, the non-Jewish nations- Right are being gathered before his throne. And so that's not to say, absolutely not to say that the Jewish people, that, that the Jewish people of his day or the, the... This is where it gets tricky too, 'cause like we think about modern Israel and we, we import our understandings of like nation states. That's not what was in view here. The, the idea of a modern nation state was not a concept that existed in the first century. Um, you might have something like city states, but even that is kind of like a little bit ethereal. The idea here is that all people groups, and maybe, maybe we conceptualize Israel now as one of these people groups, the Israeli Jewish people as one of these people groups. All of those people groups, Jews, Gentiles, Scythians, Athenians, Spartans, like, uh, Ethiopians, you know, all of these different people- Right ... groups that are mentioned in the, the New Testament, all of those peoples, all of those nations are gathered before the throne, and then he will separate them one from another in the same way that a shepherd sep- separates the goats. [00:38:35] Group Judgment Assurance [00:38:35] Tony Arsenal: And yes, I think there is an individualistic, um, judgment element, and this is where I think, um... And, and then I'll, I'll pause for a second. This is where I think we can go wrong reading this as a parable about the individual judgment of individuals in the future That's not really what the language here is supporting. This is supporting sort of a broader group-based judgment, and the grouping is there are those who are sheep and there are those who are goats. But it doesn't appear as though Christ is saying like, "I'm evaluating each individual person, and this person is a sheep, this person is a goat." It's, it's a broader picture that, yes, has some implications for individual personal judgment, but when we read too much of that individual personal judgment into this parable that doesn't seem to be there, that's where we start to, like, rob individual Christians of their assurance. We start to say, like, "Did you do enough? Did you feed enough poor people or did you not?" That's not really, not really what's at stake here, I don't think.  [00:39:40] Jesse Schwamb: No, it's definitely not. It's, it's important to remember just the beauty of, like, the consistent theological thread that runs all the way through the Old Testament, and then that we might expect, of course, to be manifest in Christ's teachings, which happen exactly here. So he is going all the way back to that covenantal promise seed through Abraham, single seed, many people groups, many ethnicities. In this way, the gospel is ethnic inclusive. And so it is, why wouldn't he say that in this way to express that this is exactly from all time what God wanted to do is gather all people groups to himself? Which means then by the time we get to the end of this chapter in verse 46, and there is this righteousness that... or the righteous that lead or go into eternal life, then of course we're led to believe here either directly or implicitly that that means that there would be some for whom the Pharisees would find it's, like, anathema to receive that kind of righteousness and eternal life are the ones in fact who are getting it. And so even that is scandalous. So the, the whole thing is very much a setup, and I think it's the confusion again of this is Jesus saying again to the Sadducees, like, "You are confused. You do not know the power of God. You, you search for it everywhere else but do not find it in front of you. It, it's he who speak to you. I am he. You think you search the scriptures, but you do not know." Everywhere it feels like he's saying that, and here also he's saying that again, but it's in the setup. And I'm with you. I think that there would've been a lot here that would've, like, just come right off his lips that would've been like, "Say what?" Uh, that would've been, like, offensive right off- Yeah ... the top.  [00:41:16] Tony Arsenal: Yeah.  [00:41:17] Sovereign Separation [00:41:17] Tony Arsenal: And the other, the other theme that plays out really loud and clear here, um, as we start to dig into this is, um, there's a sovereignty to this separation that is baked into, um, the king's right to decide who to keep and who to cast away. Right. So I think we, we, um, understandably read into this an assessment of the productivity or the profitability or somehow the, like, merit or worth of the sheep as contrasted to the worth of the goats. Um, and we read into it like the sheep have utility and the goats don't, so the goats get cast into the- Right outer darkness. That's not really, that's not really what's going on here, right? In a, in an agrarian society, like sheep and goats both have utility. It's not as though, like, sheep are worthless and goats aren't. There's a reason people have goats. Um, th- the, the issue here is that the king has decided that there are those on his right and there are those on his left, and the ones on his right he's gonna keep, and the ones on his left he's gonna cast away. And, and so, um, there's this sovereign election and determination that precedes the rest of this, right? It's not as though he's ... And this is where the personal, sort of personal assessment part comes in. He doesn't look at a person and go, "All right, you did a g- enough good works to qualify as a sheep, so you go ahead and go over-" Right and be a sheep. And you didn't do quite enough, so you're actually a goat, so you go over and you be a goat." He looks at, he says, "Y- sheep, goat. Goat, sheep." You know, he, he's separating them out, and then he describes what sheep do versus what goats do. And I, I, like I'm even drawing some of this language out. The sheep goats part of this is actually only, like, a verse and a half. He then flips out of this parabolic language to now go back to the sort of strictly predictive eschatological ex- like explanatory language. So this is what it's like when the Son of Man is on, on his kingdom. He separates sheep and goats. We read into, and maybe with some good reason, but we read into Uh, we read into the fact that the sheeps go to one side, the goats go to another. Then we sort of like attribute the characteristics of those who go to his right to sheep, and we attribute the characteristics... And I think we do this the wrong way. How many sermons have you heard where the whole sermon is about how sheep are obedient, and they're, they're affable, and they listen, and they, they, they are sweet and kind, and goats are stubborn, and they, they just wreck everything, and they don't listen, right? And how many s- how many sermons have you heard where they talk about, like, well, sheep and goats really look the same in the Middle Eastern context, and the only way you can tell them apart is what, by what they do? I think there's probably some, uh, benefit to thinking through those elements, but Christ does not make that point in this parable- Mm ... at least not directly, right? He said, "This is the activity. Imagine a man who has sheep and he has goats. He takes the sheep, he puts them on one side. He takes the goats on another side." That's what the separation at the end of the time, at the end of time will be like. Then he goes straight back out of the parable language into saying, "This is how the king will actually make the distinction.  [00:44:29] Predestination Before Works [00:44:29] Tony Arsenal: The ones on his left, or on his right, he will say, 'Come, you're blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.'" Right? This is predestination language, not eschatological judgment language. The sheep were guaranteed a kingdom from before the foundation of the world. Before they did anything bad or didn't do anything good, they were guaranteed a kingdom from before the foundation of the world. Then he says, he explains to them, like the context that, as you said before, that reveals that they were sheep all along. [00:45:02] Jesse Schwamb: Right.  [00:45:02] Tony Arsenal: It shows them that they were already... Man, I just, just made this connection in my head. This is the parable of the wheat and of the tares- Yep ... coming to fruition- Exactly ... at the end of time. Right. Right? The sheep and the goats were allowed to mingle until the time came when they would be separated, just as the wheat and the tares were allowed to grow up until the time when they would be reaped and separated. This is what's going on. The sheep did things that sheep do. Those on the right did the things that the people on the right would do because they were part of God's blessed kingdom all along.  [00:45:34] Jesse Schwamb: Right.  [00:45:35] Tony Arsenal: And then he goes on to explain what the people on the left did not do, not because now they've been put on the left because they didn't do it, but they were shown to have always been a part of that, part of that population. They were always goats because of these things. This shows that they were goats all along, and they did these things or failed to do these things because they were goats all along.  [00:45:58] Jesse Schwamb: That's right.  [00:45:59] Works Righteousness Trap [00:45:59] Jesse Schwamb: Let me read another verse. "For we labor diligently to write, to persuade our children and also our brethren to believe in Christ and to be reconciled to God. For we know that it is by grace that we are saved after all we can do." My guess is everybody was with me- ... sounded kind of okay until that last part. And if you had that, like, as we say, like, that theological muscle memory that just made you flex or bristle there, or you had the Spidey Sense, as you say, Tony, good, because that's from 2 Nephi 25:23 from the Book of Mormon. And here's what I wanna say that's shocking, is if we read this passage of scripture that we're talking about as if there's something there that we need to do that proves that we've done enough and that somehow God will be pleased with that, even at the end of time in some small way, some modicum, then we're actually acting way more like Mormons than we are like Christians. That's just the bottom line. Yeah. Because Mormons, if you ask about this verse, rather than try to qualify that last statement by saying, "Well, that's misunderstood," or, "It's really not after all you can do," because of course it begs the question how do you know that you've done enough? How you don't- you've done all the things and that you're, you're exhausted. Their explanation of this is to double down on it and say, "Well, the context of that verse is following verse 23 actually does emphasize salvation only coming through Christ, but it also encourages continued observance of the law of Moses in order to be reconciled to God." Because that's all they could do until Christ fulfilled the law through his atonement. Even that is nonsense. So all of this to say, we have to be careful with this because I, I think you're right. We're aligning, we're running right up on this, and that is I would submit to you that we just get distracted because we always, of course, want to bring something to the party here. The, the salvation cake. We wanna, I don't know, we wanna make it, we wanna do. But God is doing all the things on our behalf. And so as a result of that, I think this parable is actually, it's about the divine prerogative and the agency of Christ in judgment at the end which belongs to him and him alone, and not about these actions. But we get caught up in the actions and we're missing this thri- divine prerogative. I also think that Christ gives this to us to reverse it on us and to show us that he sets about all things. It is in fact his foreordination and his providence. By grace we have been saved through faith, and that in providence being predestined is an act of his great love. And so this shows the extent of that love because those whom he has chosen himself are asking in disbelief as if to say, "When did I do the good works that you required?" And he said, "Well, you didn't because you could never do them apart from me."  [00:48:38] Tony Arsenal: Yeah.  [00:48:38] Jesse Schwamb: And so really that's the whole point. It's just so easy for us to get it twisted and say, "Well, doesn't it make sense that there are two groups?" Well, certainly there are in this passage. And doesn't it make good sense that because he said they did things or they didn't do things, then I just need to be about doing those things. And I think that is unfortunately the adventure in missing the point in this passage.  [00:48:58] Tony Arsenal: Yeah. Yeah, I, I agree 100%. And it's funny 'cause you were reading that and I was like What translation of J- of First John is it? It sound, I mean, it sounds like, it sounds like something you'd read in First John It sounds okay  [00:49:09] Jesse Schwamb: until  [00:49:10] Tony Arsenal: the end. Yeah. No, I mean, like, it literally sounds like First John until- Yeah ... you get to that last part.  [00:49:14] Jesse Schwamb: Yes.  [00:49:15] Tony Arsenal: And, and I think you're right that, um, we'll, we'll explore this more next week, but what has always struck me about this passage is that the, the p- the, the people on His right, I've gotta stop saying sheep, because that's... I just made the point that that's not really what's going on. The people on His right who are called into the kingdom because it was prepared for them before the foundation, because they were elected unto that kingdom. The people on His right, they're surprised at the fact that they did these things. And it, I, I think the works righteousness way of reading this is like, "You better earn your salvation. You better get at it because if you haven't fed Jesus in disguise, then you just aren't gonna make it. At the end of the day- Mm ... He's gonna say, 'I never knew you.'" And it, whether intentionally or unintentionally, sometimes I think intentionally, it implies that we, uh, that Jesus comes to know us because we've done good works, right? When we say, "If you don't do these things, then Jesus will say, 'I never knew you,'" then what you're saying is Jesus doesn't know you apart from your good works. Right. And what the Bible says, what this passage says, just right on the face of it, is that the Kingdom of Heaven was prepared for those whom Christ has elected before the foundation of the world, or who the Father has elected, who are blessed by the Father before the foundation of the world. Now, obviously the Father had to know those people in some sense-  [00:50:43] Jesse Schwamb: That's  [00:50:43] Tony Arsenal: right ... before the foundation of the world in order for them to be blessed by Him and for Him to prepare a kingdom. So then to come back to the end of it and say, "Well, there are some of those, uh, who the Father never knew because they didn't do enough work," well, the problem is that those who did the good work, the Father knew before they did the good works. They didn't merit the good works. I mean- Right ... it's funny you, you bring up the, the Mormons, and that's certainly true, but, like, you could substitute in, at least on this regard, right? There are meaningful, important differences between the groups I'm about to say and Mormons, that would be the dividing line between those who are possibly saved and those who are y- definitely not saved, right? You could substitute Arminians, who wanna say God looks down the corridor of time, and the reason He prepared a kingdom in advance for them from the foundation of the world is 'cause He saw that they would do these things that would merit salvation, or He saw that they would make the proper decision to receive His grace, right? Or Roman Catholics or Eastern Orthodoxes in a different sense, but similarly who would say like, "Well, yeah, God knows in advance that you're gonna merit salvation, so He prepared- Right ... this kingdom anticipating your merit that you would contribute or your participation or, or whatever." I think in a certain sense, um, you could even apply this to some Lutheran theology, right? Which would say, like, "Well, God prepared this kingdom for you from the foundation of the world because he looked down the corridor of time and he understood that you were not going to resist the grace he gave," right? You were not gonna reject his grace. Um, it really truly only is Reformed theology that can say, "No, God prepared this kingdom in advance for you, and it was the preparation of that kingdom that brought you through this such that you did the good works that you did, such that you made the wise decision to follow Christ that you did. That is caused by the fact that God prepared a kingdom for you in advance, not that you somehow caused this kingdom to be prepared for you." A- and aga- again, again, like, this is dicey. It gets into, like, logical ordering, but fundamentally, a- as far as I can understand it, every competing view besides sort of a Calvinistic understanding of predestination election has to say that in some sense God prepares the kingdom for you as a response to something you have done, or chose- Right to do or chose not to do. The reality is that this passage is saying, "No To those who are on the right. He didn't separate them based on the fact that they did these things. He just said, "You are on the right, and now to those who are on the right, I say to you, come into the kingdom that is blessed. You're blessed by my Father. Come into this kingdom prepared from the foundation of the world." So I think, you know, we're c

The SKATCAST Network presents:It's A Getch Thing #20 with Jeff GetchellToday's Show:This week Jeff interview his long-time friend, the Script Keeper (Zaq Flanary). The conversation is about werewolf movies and nothing else. Okay, there is stuff about Zaq's dog-pimp parents, some back story on his life, talking about Sovereign and the Non-Prophets and then finally werewolf movies!Thank you for listening! Have a happy AF Friday!!!Visit us for more episodes of SKATCAST and other shows like SKATCAST presents The Dave & Angus Show plus BONUS material at https://www.skatcast.com Watch select shows and shorts on YouTube: bit.ly/34kxCneJoin the conversation on Discord! https://discord.gg/XKxhHYwu9zFor all show related questions: info@skatcast.comPlease rate and subscribe on iTunes and elsewhere and follow SKATCAST on social media!! Instagram: @theescriptkeeper Facebook: https://www.facebook.com/scriptkeepersATWanna become a Patron? Click here: https://www.patreon.com/SkatcastSign up through Patreon and you'll get Exclusive Content, Behind The Scenes video, special downloads and more! Prefer to make a donation instead? You can do that through our PayPal: https://paypal.me/skatcastpodcast Hosted on Acast. See acast.com/privacy for more information.

Half of Saskatchewan is watching the canola fill pods. The other half is still sitting in water. 30% of the cropland in the province rated moisture surplus at the time of this conversation, and the ministry's own word is that flooding is the number one source of crop damage in Saskatchewan this year. Yellowing fields, drowned-out low spots, pulses going backwards. The decision framework for in-season nutrition changes when you're not sure which half of the province you're in. Greg Patterson has been doing tissue analysis at A&L Canada Laboratories for decades. Darren Fischer is a technical advisor with Crop-Aid Nutrition who was in the fields in real time during this conversation. This is what they said on July 13, 2026, with the season in exactly the condition it was in. What's Inside - Two seasons on the prairies at once: what each one means for your in-crop nutrition decisions right now - A farm-walk report from Darren Sander at Sander Farms near Sovereign, Saskatchewan -- his fungicide and foliar strategy mid-season - Why you should never apply a fungicide without pairing a foliar with it, and why that's even more true in a wet year - Potassium as the yield driver in both wet and dry conditions: for every pound of nitrogen the crop needs early, it needs three of potassium - How to read a tissue report: the fuel-gauge analogy, what dropping levels actually mean, and why a great crop should drive you crazy - The phloem connection: how potassium and boron work together to move photosynthates through the plant, and what happens when boron is low - The nitrate accumulation trap: when it looks like a nitrogen problem but it's actually a potassium and boron imbalance - Boron in Western Canada: why we're afraid of it, why that's costing yield, and what the research on microbial activity actually says - Foliar selection by condition and crop stage: which product when, and how to think about tank mixing with herbicides and fungicides - Handheld tissue testers vs. lab analysis: what the correlation data actually shows - The fastest way to get a tissue sample to the lab: paper bag, Purolator envelope, 24-hour turnaround - The economics: how to think about a $5-6 foliar pass when you're already sending the sprayer out for fungicide - Frost risk in a late year: why well-fertilized crops mature faster and reduce your window of exposure If you want more from Greg Patterson on soil biology and tissue analysis, the Engine of the Soil series is where he goes deep -- look for those episodes in the GTF Podcast back catalog. And if shallow rooting and soil health in a wet year is where your season is, that same series has the framework. Resources Mentioned A&L Canada Laboratories -- alcanada.com (plant monitoring program, tissue analysis, 24-hour turnaround) Crop-Aid Nutrition -- cropaidnutrition.com (foliar products, educational videos, crop tour program) Ag in Motion -- Crop-Aid Nutrition at Booth 381; A&L Canada Laboratories on site   Connect with Greg Patterson A&L Canada Laboratories -- alcanada.com Call the lab and ask for Greg, Beth, Mike, or Chris -- they take questions and find answers A&L technical reps in the field are trained directly by Greg Connect with Darren Fischer Crop-Aid Nutrition -- cropaidnutrition.com 1-866 number and email on the website -- ask for Darren Fischer by name Crop-Aid Nutrition on YouTube -- educational videos on foliar timing and application   Connect with Growing the Future Website: growingthefuture.ca YouTube: Growing the Future Instagram: @growingthefuturepodcast LinkedIn: Growing the Future Register for the Convergence Conference at convergence.ag and stay updated by subscribing to the Growing the Future Podcast at growingthefuturepodcast.ca. Register for the Convergence Conference at convergence.ag and stay updated by subscribing to the Growing the Future Podcast at growingthefuturepodcast.ca.

Does God love all humans and want to save them, or does He love certain ones and hate others? This portion of chapter nine which we are reading today is a central passage to which people will turn to "prove" that God chooses who will or will not be saved. According to that doctrine, the most important truth to emphasize about God is His sovereignty, meaning His control of everything. It is assumed that if humans have any choice in the matter of their eternal destiny, then God isn't totally sovereign. So repentance is renounced as a basis for salvation because it involves the human will making a choice. Even faith in Christ is discounted. This doctrine says faith is something God gives to a person only after He regenerates them, meaning after He places His Holy Spirit inside them. Those who teach this say it is wrong to think a person can choose to believe the gospel. We don't choose God; He chooses us, they say. This makes grace all the sweeter, they say. And on what basis, you might ask, does God choose one person but not another? The answer, they say, is found in this passage of Romans. After all, God loved Jacob but hated Esau before the twins were born or had "done anything good or bad" (v11). So there you have it, they say, the decision of who will or will not be saved is determined by God before we are born. And if you take this passage out of its context, you can indeed make it say that. But the God you end up with is very different from the loving Father Jesus reveals to us. And the conclusion you draw is very different from Paul's own conclusion at the end of the chapter (vs30-33). Though all of this may sound like a pointless theological debate, what's at stake is nothing less than the character of God. These two views of Him are so different they really present two different Gods. To receive a free copy of Dr. Steve Schell's book Understanding Romans, email us at info@lifelessonspublishing.com and ask for your copy at no charge. The book has all the notes from each sermon in this series. Also check out our website at lifelessonspublishing.com for additional resources for pastors and leaders. We have recorded classes and other materials offered at no charge. And if you would like to receive a copy of Pastor Steve's newest book Study Verse by Verse: Revelation at no charge, we are still giving this book out as well!

This episode we are taking a quick break from our overall story of Uno no Sarara (aka Jito Tenno) and we are focusing on Ise Shrine and Amaterasu, the Sun Goddess. There is a lot, for a bit more, check out our podcast blogpost at:  https://sengokudaimyo.com/podcast/episode-153   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 153:  Ise and the Sun Goddess.   In the newly built hall of the Fujiwara Palace, the nobles of the court were gathered for a grand banquet.  Snow-white walls were off-set by bright crimson pillars and trim, highlighted by bright green windows.   The nobles themselves were a rainbow of colors, arranged as they were by rank.   At the head of it all, on a dais, sat the Queen herself, Uno no Sarara.  However, the attention was no longer on her.  Instead, it was on another figure, standing in front of the assembled audience.  A quiet spread throughout the hall, the court listening as Hieda no Are began to tell the story of the Sun Goddess in the Plain of High Heaven.  They listened to the story of her and Susano'o, and of the backward flayed horse.  They heard the tale of the Heavenly Rock Cave, and of all that came after, including the sending of the August Grandchild, Ninigi.  They listened to the story—the story of Yamato.   Last episode, we talked in more detail about Uno No Sarara—starting from her early years as the daughter of Naka no Ohoe, granddaughter of Soga no Kurayamada, and child-bride to her uncle, Ohoama.  I'll admit we didn't look too hard at that last bit, and I don't have enough information to confirm what exactly "marriage" entailed in that context, but it is still something that I find tremendously creepy and, unfortunately, anything but unique.  So I'm not going to dive too much further into it right now but… ew. We talked about how she gave birth to her son, Kusakabe, in Kyushu, during the war on the continent, and how she eventually left for Yoshino with her husband when he retired from court, presumably to outsmart his court rivals, who were positioning him to be taken out.  She also is said to have played a part in the planning and execution of the resulting Jinshin no Ran, later helping her husband govern the realm.  And now, she was on the throne, overseeing the completion of many of the projects started in the reign of her husband.  This included the completion of the Kiyomihara code, the Fujiwara palace, and the support given to the institution of Ise Grand Shrine. This episode, I want to dive into that last topic: the emphasis in Uno no Sarara's reign on  Ise Shrine and its focus, the Great God, Amaterasu no Ohokami.  Although the Chronicles talk about Amaterasu as one of the founding deities of the Yamato royal line, there is plenty of evidence that this story was grafted into the tales at a later date, and that worship of Amaterasu, at least as anything more than a minor deity, likely also started relatively late.  Some have even suggested that Ise Shrine itself wasn't even built until the late 7th century.  So, all of this focus on Ise and Amaterasu appears to be part of the larger effort to structure the physical, cultural, and spiritual landscape of the new Yamato state. Last episode we mentioned how, according to the Nihon Shoki,   Ohoama turned to worship towards Ise.  Well, specifically, he worshipped Amaterasu Ohokami.  So let's take a moment and talk about what we know of the history of this Great God of Heavenly Brightness. Unfortunately, most of that history is based on what we know of the kami from works like the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, all of which came out in the 8th century or so.  As such, it can be hard to know what things were actually like, earlier on, as opposed to what was added or removed later. Much of what I'm going to be talking about, today, I'm going to be pulling from a book written in 2017 by Mark Teeuvwen [Tayvin?] and John Breen titled "A Social History of the Ise Shrines", as well as Michael Como's work "Weaving and Binding: Immigrant Gods and Female Immortals in Ancient Japan", published in 2009, along with other sources.  In their book, Breen and Teeuwen point out that for those who do not take the events of the Nihon Shoki and Kojiki at face value, there are two primary theories for the origin of the worship of Amaterasu: an early theory and  a late theory.  The early theory places the development of the worship of Amaterasu in the 5th and 6th centuries, during the reigns of such figures as Wakatakeru no Ohokimi, aka Yuuryaku Tennou.  The Late Theory places the development in the 7th century, largely at the feet of such figures as Ohoama and Uno no Sarara herself.  We'll take a look at the evidence and see what it says. I would note that compared to the official history, both of these would be very late theories.  According to Ise Grand Shrine even today, Amaterasu arrived in Ise in the 26th year of Ikume Iribiko, aka Suinin Tennou, as stated in the Nihon Shoki, which corresponds to 4 BCE if you take the dating of the Nihon Shoki to be accurate. Of course, we've already spent plenty of time talking about the problems with the Nihon Shoki prior to the 6th century CE, as well as how the political nature of the text affected what it contained. So to kick things off, let's address the biggest question of all: why don't we believe that Amaterasu no Ohokami was always the primary deity of the pantheon of Yamato, at the very least, if not all of the Wa people of the archipelago?  After all, isn't she a sun goddess, and isn't sun worship fairly well documented among the ancient Japanese?  Just take a look at words like "Hiko" and "Hime", referring to rulers as sun man and sun woman.  Also note that early on, worship seems to have centered around places such as mountaintops, which focused worship towards the sky and the highest point.  In fact, as wet rice paddy agriculture became the dominant economic factor driving the engine of the archipelago in the Yayoi and early kofun period, early shrines were very likely about bringing the spirit of the mountain from the mountaintop and giving them a home amongst the rice fields.. And then we have the stories.  Don't the ancient stories all tell about Amaterasu as the ruler of Takama no Hara, the Heavenly Plain?  And isn't it her grandchild that then descends to the earth to pacify the Land of the Reed Plains—aka the Japanese archipelago? Well let's take a look at those same stories, which we've covered in earlier episodes of the podcast.  The first deities mentioned in the Chronicles are deities like Ama no Minaka Nushi, Lord of the August Middle of Heaven; Takami Musubi, High August Growth; and Kami Musubi, Divine August Growth.  There are other deities, like Kuni Toko Tachi, but they are barely mentioned again. Later we get Izanagi and Izanami, the masculine and feminine, who create the world and give birth to numerous deities from that point on.  Among the children of Izanagi are said to be Amaterasu, Tsukiyomi, and Susano'o.  Amaterasu, Heaven's Brightness, represents the sun while Tsukiyomi represents the dark of the moon.  Susano'o is then the god of the storms and seas, and was sent to the Nether Land, the Ne no Kuni. Right away we see that there are numerous different stories listed in the Nihon Shoki for just about everything.  Only the Kojiki gives everything as a single, coherent narrative, but surely the readers in the 8th century would have known some of these other stories, and thus the Nihon Shoki gives the alternates as well. Now the main narrative of the Kojiki and the Nihon Shoki tells us that Ama-terasu no Oho-kami was born to rule over everything.  In the Nihon Shoki, Izanagi and Izanami specifically mention that divine destiny in Amaterasu's creation—although actually, in that part of the text, the deity they are creating is named Oho-hiru-me no Muchi; the Great Sun Female Holder.  And in the next entry they call Amaterasu: Ama-terasu Oho-hiru-me.  Tsukiyomi, the deity of the moon, is made to be her consort, and they are supposedly sent to rule the plain of Heaven, Takama no Hara. The problem is that there are other entries that suggest that Takama no Hara already had a ruler:  Taka-mi-Musubi.  Reading the sections on Taka-mi-Musubi, we see a deity who is said to have produced 1500 children, himself—no mention of Izanagi and Izanami.  Some of his children are mentioned as Omohi-kane:  the Thought-Combining deity, and Sukuna-bikona: the Little-Prince-Named deity. Amatsu Hiko Hiko Ho Ninigi no Mikoto, the August Heavenly Prince, Prince Ho-ninigi, is not just a grandson of Amaterasu no Ohokami, but also a grandchild of Taka-mi Musubi.  In at least one story, Takami Musubi is the one who wants Ninigi no Mikoto to become the ruler of the Central Land of the Reed Plains.  Towards that end, he gathers the various kami and chooses someone to go down and prepare the way—Ama-ho-hi no Mikoto—who was to quote-unquote "expel and subdue" the evil gods of that land.  We covered this story in episode 21 and 22.  When that doesn't work, he gathers them again, sending others to try and do the same.  Eventually he sends Takemikazuchi and Futsunushi down.  All of this sounds like Taka-mi Musubi, whose name appears to refer to being the "high" deity, was the one in charge. In addition, we have the court ritual from sources like the Engi Shiki, which illustrates the deities that were invoked for the protection of the palace and the royal family.  These were:  Kami-musubi, Takami-musubi, Iku-musubi, Taru-musubi, Tamatsume-musubi, Oomiya-no-me, Oomiketsu-no-kami and Kotoshironushi.  One might notice a lot of the "musubi" names among the deities, and a distinct lack of appeal to Amaterasu.  If Amaterasu were the central deity and ancestral deity of the royal family, why is she not invoked in the rituals of the court itself? The thought, here, is that these rituals are likely much older than the worship of Amaterasu, and while Amaterasu would come to prominence in the stories that the court would tell, it was much more difficult for them to rearrange the traditional rituals to put her front and center.  Those rituals were maintained by ritualist families like the Nakatomi, and they weren't likely to change the rituals willy-nilly, even for a sovereign.  That was playing with supernatural fire, after all—if you changed the rituals, would they still even be effective?  Granted, rituals do change, so it isn't a perfect argument; perhaps it was just not considered to be important enough to make the change since it was not something that anyone except the court ritualists needed to worry themselves over.  Either way, it appears that we do have a list of deities that may have been the deities of the ruling elite prior to the rise of Amaterasu and Ise shrine more generally. We have a few other clues of what was going on in the narrative.  For instance, we see the story from the reign of Mimaki Iribiko, aka Sujin Tennou, also called the First Sovereign of Yamato, despite the legendary figures inserted prior to his reign.  It is in this chapter that we see a note that Ama-terasu no Oho-kami and Yamato no Oho-kuni-dama, which is to say the Spirit of the Country of Yamato, were both worshipped together in the hall—that is in the royal palace itself.  And yet apparently Mimaki Iribiko feared these deities residing with him in the palace, and he had their worship moved to locations outside of the palace.  Amaterasu's worship was given to Toyosuki-iri-bime, one of Mimaki Iribiko's daughters, and established in the district of Shiki, in Yamato.  Yamato no Ohokunidama, on the other hand, was given over to Nunaki-iri-bime no Mikoto, another daughter through a different wife. but we are told that she was lean, and her hair was falling out, and so she couldn't perform the rites.  Turning our attention back to Ama-terasu—in the reign of Ikume-Iribiko, aka Suinin Tennou, son and heir of Mimaki Iribiko, the worship of Ama-terasu would pass from Mimaki Iribiko's daughter, Nunaki Iri Bime to Ikume Iribiko's daughter, Yamato Hime.  She would move the worship site from Shiki to Uda, in the shadow of Mt. Miwa, and then proceed over to the upper banks, or Kawakami, of Isuzu, in the district of Watarai.  Here, in one of the alternate stories about this episode, we get the Great God of Yamato—Ohoyamato no Ohokami—speaking through a medium to warn the sovereign that he had better be careful.  Mimaki Iribiko had not been quite thorough enough in his worship, so he had not had a long life, and if Ikume Iribiko didn't do the same, he would suffer a similar fate. And so, in a record eerily similar to what we see in the previous reign, the worship of the "Great God of Yamato", the Oho-Yamato no Oho-kami, is given to Nunaki-waka-hime—as opposed to Nunaki-Iri-bime—who also fails in the task because of her emaciated body.  This also introduces Fukayu nushi, an ancestor of the Nakatomi, who was the one who divined what should be done. There is so much to unpack in these stories.  For one, the kami bring power, but also danger.  One can try to placate the kami, but it isn't like a ritual will always work, and the story is of the sovereign being actively afraid of what they might do, so they were removed from the palace.  Then there is the fact that we see two seemingly similar names—Ohoyamato no Ohokami and Yamato no Kunidama both seem like we are talking about the same spirit of Yamato, though some would point out that one is the spirit of the country and one is the great kami of the country, so, clearly different. Both are also being given to someone named "Nunaki—something-something—Hime", and in both cases Nunaki seems to fail in her task because she is apparently not hot enough for the kami.  She's described as too thin and emaciated or balding.  We aren't given the lineage of Nunaki Waka Hime, but Nunaki Iri Bime is connected with the land of Owari.  Nunaki Iri-bime is said to be the daughter of Mimaki Iribiko and Ohoama Hime, ancestor of the Owari no Muraji.  Owari was the land that supported Ohoama during the Jinshin no Ran. Finally, in both cases, we see the worship of the spirit of Yamato being given over to someone name "Nagochi", later identified as Nagochi no Sukune, ancestor of the Yamato no Atahe. One more note—closely on the heels of moving these two kami out of the palace, we see that the court brings in the worship of Oho-mono-nushi, the god of Mt. Miwa, under Ohotataneko, the ancestor of the Miwa clan. So the stories here account for Ama-terasu being moved to Watarai and why she isn't worshipped in the palace.  It also places Oho-mono-nushi at the center of worship in Yamato.  Oho-mono-nushi and Miwa continue to dominate the narrative from here on out, with a few notable exceptions, such as with Okinaga Tarashi Hime, aka Jingu Tennou and her mythical conquest of the Korean peninsula.  I'm sure that had no political implications at all given everything that had happened with Baekje, Silla, and the Tang dynasty in the latter half of the 7th century.  Other than scenes like that, however, the Miwa clan and worship of the Miwa deity appear frequently in the narrative.  It is clear that Mt. Miwa, and its deity, were important, and when Breen and Teeuwen hypothesize that when Naka no Ohoe, which is to say Tenji Tennou, took the drastic step of moving the capital up to Ohotsu, in the land of Afumi, he also brought the Miwa deity with him.  Those Afumi court rituals were conducted under the auspices of the Nakatomi, and particularly the auspices of Nakatomi no Kane, who would become one of the chief opponents of Ohoama during the Jinshin no Ran in 672.  After that conflict, Ohoama and his wife, Uno no Sarara, were building new traditions using Ise and constructing new legends.  Legends that would be under their control and influence and which would further bolster their rule from the city that they had designed to fit inside of this newly constructed cosmological framework. And yet this also brings up what seems like an obvious question.  If Ise Shrine and the worship of Amaterasu were so central to Ohoama and Uno's plans, then why would they put it so far away?  Proponents of the "early" theory of the development of Amaterasu and Ise Shrine suggest that the answer lies in the text of the Chronicles.  That there is some truth to the idea that there was worship in Yamato and that, for various reasons, it moved out to Watarai district early on and developed into Ise Shrine.  Those who hold to the "late" theory of development see all of those stories as later inserts meant to explain away why Ise Shrine was so far away—and perhaps why Amaterasu was not included in the cool-kami club of court ritual.   Teeuwen and Breen mention a few of the theories, from Naoki Koujiro stressing Ise as a strategic gateway between Yamato and Eastern Japan to Tanaka Takashi proposing that the movement of Amaterasu to Ise is actually a stand-in for one or more military campaigns to that area to bring it under Yamato control. And before we move too much further in the narrative, let's talk about how Ise is physically and geographically situated.  Ise is part of modern Mie prefecture, on the eastern edge of the Ki peninsula.  It is at the southern end of a series of adjoining alluvial plains that follow the coastline north to the modern prefectures of Aichi and Gifu—the ancient provinces of Owari and Mino.  The capital of Ise Province used to be in Suzuka, near the the two Tsubaki shrines which both lay claim to the title of Ise no Ichinomiya, the First shrine of the land of Ise, and the pass that served as one of three major routes from eastern Japan into the Home Provinces and beyond.  This puts Ise about as far away as you can get from the capital of the province without going over the mountains, themselves.  It also puts it a good deal south of most major travel routes.  If you are going to Ise shrine then it is pretty clear you were going to Ise shrine, as there isn't a lot of evidence for anything else in the area. The Shrine itself is actually made up of two primary shrine complexes.  There is the Naiku, the inner shrine, and the Geku, or outer shrine.  The Naiku, or inner shrine, is probably the area most people think about.  It is at the foot of the mountains where the Shimamichi River joins the Isuzu River and both flow out of the mountains.  The Naiku contains the shrine to Amaterasu no Ohokami, and is famous for its layout, where there are actually two shrine enclosures, one next to the other.  The main shrine is then rebuilt in the empty enclosure every 20 years, at which point the worship is moved to the new shrine, the old shrine is torn down, and the cycle is started once again. The Outer Shrine, or Geku, is further north, and probably not as well known to foreigners.  The Geku is said to enshrine the spirit of Toyouke-bime, a kami dedicated to food.  According to the traditions of the Geku itself, Toyouke-bime was enshrined in the Geku at the command of Wakatakiru no Ohokimi, aka Yuuryaku Tennou, based on a dream. Regarding the history of why the Shrines—both Inner and Outer—are located here, archaeological evidence doesn't give us a lot to suggest that these might be the case.  Despite the presence of the Miya River near Ise Shrine, we haven't found evidence of a large harbor or port, like we might expect if it was the jumping off point for crossing Ise Bay—or even the center of another large polity.  Instead, the areas to the north—around Fujikata and Matokata inlets, for instance—show much more evidence of occupation and, presumably, use.  Heck, the modern district of Fujikata is in the town of "Tsu", which literally means "port".  And the capital area of Suzuaka and the Ichinomiya of Tsubaki Grand Shrine is even farther north, still.  So who, if anybody, was living down in the area of Ise Shrine?  If we look at the progression of tomb mounds in the area in previous centuries, we see that they start in the Matokata region in the 5th century and work their way down towards the south, with late 5th century tombs found in the district of Taki, the district bordering on Watarai and modern Ise City to the northwest.  It is also where you can find the Saikuu, the site of the old purification palace for the Shrine Princesses.  Grave goods seem to show close ties with Yamato, in the Nara basin.  While the tombs expanded to the south through the 5th century, they appear to have stopped altogether in the 6th century—or at least we haven't found any.  This may indicate that the political situation had changed and there was no group in the area that could organize the labor for such an undertaking.  Whether that was because Yamato was taking it as corvee labor or just that population had dwindled due to war, famine, or something else, I don't know that we could say. Around the year 600, at the opening of the 7th century, we do see a large grave mound erected in the core area of what would later become Ise Shrine, on the east side of the Miya River, overlooking what would become the Geku, the Outer Shrine of the Ise complex.  For those who aren't aware, Ise Grand Shrine is a large complex of shrines, and it is divided into two main areas.  The "inner shrine", or Naiku, is where most people go, and it is the site of the famous shrine building that is supposed to be rebuilt every 20 years.  The Geku is the "outer shrine" complex, technically dedicated to Toyouke hime, a kami of agriculture.  The kofun overlooking the outer shrine is known as the Takakurayama kofun.  This is a round kofun, about 35 to 40 meters in diameter, with a horizontal stone chamber.  It is the largest in the Ise region.  It has been mentioned in records going back to at least the Kamakura era, and even though most of the grave goods are gone, there is evidence that it was richly appointed.  Given its shape and location, there were even those in later centuries who connected it with the Heavenly Rock Cave in which Amaterasu hid according to the ancient stories. The fact that there was nothing around this area and suddenly we see a giant tomb mound is pretty puzzling.  Why was it built here?  Is it connected to the founding of the Outer Shrine in some way, or is that just coincidental?  Teeuwen and Breen point out that it is pretty rare for a large tomb mound to be build in the precincts of an active shrine, which suggests that whatever was happening there, that area was not part of the shrine grounds.  That said, I have to wonder if the ritual worship at the kofun might not have later been transformed or coopted into something else.  There also is no other indication that the Outer Shrine area was used for ritual purposes any earlier than the kofun would have been built.  In contrast, around the Inner Shrine area, several kilometers away, there are caches of beads dated to the 5th, 6th, and 7th centuries in a small valley where a brook runs down from Mt. Asama, not too far from the current shrine complex.  Teeuwen and Breen suggest that this may relate to the "upper reaches of the Isuzu River", mentioned in the Chronicles, and that it may have had to do with rituals related to water supply—hence being found at the point where the water was coming down from the mountains.  And yet, despite these finds, there really aren't any large scale archaeological remains that have been discovered east of the Miya river, though there are modest signs of dwelling and habitation, and some minor burials mounds. Compare this to Tsubaki shrine, the home of Saruta Hiko no Kami, and the main shrine of Ise, situated in the ancient capital of Ise no Kuni.  Downstream from there are numerous tomb mounds and indications of habitation.  So this was probably the center for early sun worship in the region. Teeuwen and Breen conclude that all of this indicates that the region of Taki and areas east of the Miya river were probably more of an outpost—no major powerful chieftains or large polity had set up in the region.  In the late 6th century, some power had to move in to build Takakurayama kofun, but that was an outlier.  Maybe this area just largely fell under Yamato hegemony.  And perhaps that was the key.  Perhaps initially this wasn't a place to center power and authority, but rather it was more like a prison.  It was a place far away from the court, where a deity that was more of a threat could be kept away from the palace and the sovereign.  Perhaps Amaterasu, or whoever the kami was at the time, was placed out here because of the threat they posed, much as the Chronicle seems to suggest—just not necessarily at the time that is suggested. One of the aspects of the mythmaking that we see in the Chronicles appears to be the stress on the Amatsu kami and Kunitsu Kami—the Heavenly deities and the Earthly deities.  The Heavenly deities are those in Takama no Hara, and they are the progenitors of the royal line.  On the other hand are the earthly kami, the Kunitsu Kami, those dwelling on the earthly plane.  In the stories that were recorded in the Nihon Shoki, before the August Grandchild of Takami Musubi and Ama Terasu descended to take control of the Central Land of the Reed Plain, they sent down heavenly kami as warriors to subdue the earthly kami.  On the one hand, this may have been driven by some kind of deep memory of early conquests of the archipelago by various forces.  However, these legends also served another purpose, in that they set up the royal family's right to rule, and appear to establish a de facto hierarchy between those families descended from the Heavenly Kami and those descended from the earthly Kami. Another thing that Teeuwen and Breen point out and that is that Amaterasu is not necessarily a female deity, to start with.  In fact, Amaterasu was probably easily overlain atop the worship of Oho-mono-nushi of Mt. Miwa, at least early on.  To that point, they note stories where Oho-mono-nushi and other deities were commonly depicted as arrows, snakes, or similarly phallic imagery finding or even penetrating women who were thought to have a connection with them.   This suggests a context of these priestesses being married to the kami, and even fits in with early descriptions of individuals like the famous Queen Himiko being a spiritual leader as well as a political one.  If the original Amaterasu was conceived of as a male deity, then this could also explain the tradition of the Saigu, the consecrated shrine princess.  We only see a few royal princesses designated to the position up to this point in the narrative, and, beyond Tokosuki Iri bime and Yamato hime, we don't necessarily learn much more.  One wonders if there weren't other royal princesses likewise sent elsewhere to serve other deities.  We know about Nunaki Iri Hime, and presumably Nunaki Waka Hime.  There was also Yamato Totohi Momoso Hime, who was married to Oho-mono-nushi.  Presumably there were others who just never ended up in the stories that were passed down. The idea of a kami taking a "wife" and connecting that to the idea of women holding these priestly positions seems to fall in line with much of what we see, though, as I said, we only hear occasionally about the appointment of royal princesses to the position until the reign of Ohoama.  That's when we see specifics about appointments, the purification palace in Hase, and other arrangements.  It makes you wonder more than a little bit if Royal Princess Ohoku was, perhaps, the first royal princess to actually be appointed.  It would have been easy enough to add in previous "shrine princesses" into the lineage, especially far enough back that nobody could really fact check it.  We also see Royal Princess Taki journey to Ise with her companions, Princess Yamashiro no Hime and Lady Ishikawa. It is intriguing that this practice was temporarily interrupted during the reign of Uno no Sarara, as I mentioned last episode.  Could this have something to do with a female ruler on the throne and a corresponding lack of urgency about having a female representative at Ise? And in stories about Amaterasu, she is frequently shown with certain masculine qualities.  When she confronts her younger brother, Susano'wo, she is concerned that he might try to take her authority from her, so she meets him decked out in armor, her hair tied up in a typical male fashion, with a bow, ready for a fight.  It would be just as easy to imagine that Amaterasu and Susano'wo were brothers, contending over rulership.  Add to all of that the idea that kami were often personifications of various natural phenomena or ideas, and Japanese is not a naturally gendered language, and there are those that believe that the stories of Amaterasu were not necessarily about a female deity in the beginning, but a male deity, similar to Ohomono Nushi and others, who then took on a feminine persona.  On the other hand there are passages in the old stories recounted in the Chronicles that clearly make Amaterasu out to be a woman. To start with the activities she is associated with, such as weaving, are often associated with women as something they do in the home.  This is a tradition carried over from the continent, along with silk and the techniques to weave it.  In the lands where silk production started, there are silkworm goddesses and the gendered nature of silk production and weaving appears to have come over to Japan as well.  There is also the fact that Amaterasu is said to have another name:  Oho-hiru-me no muchi.  In this case, it would seem to mean something like Great Noontime Female Possessor.  And in the weaving hall it is sometimes Amaterasu that is weaving and sometimes Waka Hirume.  "Hirume" certainly feels like a feminine name. There is the distinct possibility that the stories of Amaterasu as recorded were actually about two or more different kami, so Amaterasu and Ohohirume could have been separate deities having to do with the sun that were rolled into a single kami.  As mentioned before, it is also possible that Amaterasu ended up with some stolen valor taken from the other Ise deity worshiped at Tsubaki, Saruta-hiko no Kami.   Teeuwen and Breen also note that the name "Amaterasu" is hardly unique, noting at least ten other shrines with a kami called "Amateru" or "Amaterasu", mostly in Yamato, but some as far away as Kyushu and Tsushima.  Nine of those shrines were dedicated to Ame no Hoakari, an ancestor deity of the Owari lineage who was also closely tied to metalworking.  It is worth remembering that it was Owari who helped support Ohoama during the Jinshin no Ran, and who may have even fostered Ohoama for a while when he was just a young prince.  All that to say there may have been several different traditions that were all contributing different elements to the story. And then there is the connection between Amaterasu and Uno no Sarara. Herman Ooms, in his book: "Imperial Politics and Sybmolics in Ancient Japan", notes the similarities between Amaterasu and Uno no Sarara, talking about the differences between the Kojiki and the Nihon Shoki, both of which had events that mirrored Uno no Sarara's own life.  According to Ooms, "The Kojiki's Amaterasu is a transparent double of the female tennou Jitou".  He points out that Uno no Sarara, besides her posthumous title of Jitou Tennou, also had a title making reference to Takamanohara:  Takama no Hara Hirono no Hime—the Princess High-Heaven-Plain.  But beyond that, we also see other linkages between the stories.  For instance, it isn't Amaterasu's son, Ame no Oshihomimi who is given the realm, but rather her grandchild, Ninigi.  This parallels the way that Uno no Sarara's son, Kusakabe, didn't ascend to the throne, but instead Uno no Sarara was holding the seat for his son, her grandson.  So one sees how Uno no Sarara could be seen as Amaterasu, and her grandson, Prince Karu, could be seen as Ninigi, the August grandchild.  Teeuwen and Breen also note that during this same time, we see the rise of a new institution: the Jingikan.  Again, we touched on this last episode, so just a quick recap:  The Jingikan was a government organization set up specifically to oversee the shrines, rituals, ceremonies, and other such things pertaining to the kami matters.  It does not appear in the initial stand-up of the new, bureaucratic government, wherein is created the bureaus, ministries, or departments, depending on your chosen vernacular, which make up the Dajokan, the Great Council of State.  Instead, the Jingikan is a separate organization, specifically organized around kami matters. The term "Jingi" is also a shorthand for "Ama-tsu-kami, Kuni-tsu-kami", or the kami of Heaven and the Kami of the earth.  "Ama-tsu-kami", meaning Kami of Heaven, was written with two characters meaning "Heaven" and "Kami", pronounced "Tenjin".  "Kuni-tsu-kami", or the Kami of the Earth, was written as "Earth" and "Earth Spirit", which was then pronounced "Chigi".  By taking the last character of each compound Tenjin-Chigi becomes just Jingi, for short.  Throughout the Chronicles, this term, "Jingi" is thrown around when they want to quickly note all the kami, together, though sometimes it is fully written out as "Tenjin Chigi", as well.  Interestingly, "Tenjin" or "Ama tsu Kami", sometimes appears alone, especially in the chapters on the Age of the Gods.  However, "Chigi" seems to only be used in the whole phrase.  There are a few instances, however, of "Chijin" being used, but they are few. That said, the term "Jingikan", also read as "Kami Tsukasa" or even "Kan Zukasa",  doesn't appear until 690, in the reign of Uno no Sarara.  This probably means that it was part of the reforms encompassed by the Kiyomihara codes.  The head of the Jingikan is known as the Jingihaku or "Kan-zukasa no Kami".  This term actually shows up well in advance of the Jingikan itself, initially referring to an unnamed official or officials in charge of kami worship at the court.  Nakatomi no Kamatari is said to have been offered the position in the first reign of Takara, aka Kougyoku Tennou, though the first confirmed individual appears to be Nakatomi no Ohoshima, during the reign of Uno no Sarara. This appears to be a distinctly Yamato invention in the bureaucratic system.  It leverages the language and structure of the Tang dynasty, but in its own way.  There was a Tang department of shrines, but it was described differently, as befits a different spiritual environment focused on ancestor worship and Confucian and Taoist ideas.  The Jingikan system  seems to have been a deliberate re-organization of the indigenous kami worship, incorporating what was probably traditional roles into the new bureaucratic system.  In so doing, however, it also gave the court greater control, and given that this was happening at the same time as the establishment of various stories and myths around Ise and the foundation more generally, it appears to be part of a concerted and deliberate effort to construct a new narrative. All of this points to them architecting much of what was going on, from the stories to the landscape.  Ohoama likely built the inner shrine as we know it.  If it really was an obscure, out-of-the-way shrine, perhaps that also meant that there weren't any other powerful court factions that were enhanced by it.  And then, over time, the Ise shrine and the deity there could be better incorporated into the overall myths and stories that surrounded the formation of Yamato.  A new Yamato, one that would soon enough be referring to itself as the origin of the Sun:  Nippon, a name often attributed to Ohoama and Uno no Sarara, though not found in the record of their reigns in the Chronicles. Another aspect to all of this, however, is what happened immediately after Uno no Sarara's reign, and into the 8th and early 9th centuries.  In the 8th century—the Nara period—Buddhism started to merge with a lot of the local practices.  This was not uncommon.  Buddhism had been born in a land with myriad deities and styles of worship, and it had the means to incorporate local deities into its cosmological worldview.  Kami were just other beings, stuck in the cycle of rebirth, who, as sentient beings, could equally benefit from the Buddha's teachings.  They became guardians of Buddhist institutions, and the lines between shrines and temples were often blurred.  At the same time, kami worship was also taking on various concepts from continental worship, such that even today we find a lot of what we might consider Taoist practices influencing Shinto worship. Had this continued, worship of the kami may have been completely subsumed into the Buddhist ritual practices, but there were areas where kami worship remained distinct.  One of these was at Ise. Early on, there was an attempt to build a temple at Ise, but it didn't last long.  The temple was eventually moved out of the shrine complex, and then eventually it was removed altogether.  Later writings from the Shrine would include certain Buddhist terms among the things that were taboo within the shrine grounds, considering Buddhism as something of a corrupting or polluting influence.  Shrine Princeses, during their tenure, had to devote themselves to the kami, and though they might retire as nuns, later in life, during their appointment they were to be free of any Buddhist influences.  In many ways this would make Ise a prime example of what would eventually be termed "Shinto", which gave it, and the worship of Amaterasu, a certain pride of place.  Of course, it didn't hurt that it was also intertwined with the State and the founding myths of the nation.  As such, Ise Shrine and its worship would become a template for many others to follow, helping to shape what we know as "Shinto" today. There are still a lot of questions.  We don't exactly know what Uno no Sarara did on her trip to Ise Shrine, and we don't know how things surrounding the worship at Ise and of Amaterasu herself changed in the intervening years between when these events happened and when, about two to three decades later, the Chronicles were finalized and published.  Certainly some of this seems tied to the Fujiwara capital, which was no longer populated at that point, the move to Heijo-kyo, in Nara, occurring between 708 and 710, two years before the Kojiki and a decade before the Nihon Shoki would come out.  And yet, the three sacred mountains that were incorporated into the plan of the Fujiwara Capital, Mt. Kagu, Mt. Miminashi, and Mt. Unebi, seem to continue to be important.  This is especially true of  Mt. Kagu, whose heavenly counterpart, Ame no Kaguyama—literally Heavenly Mt. Kagu— continues to play a major role in the stories surrounding Amaterasu and the Heavenly Rock Cave.  In addition,Mt. Unebi is closely tied to the story of Iware-biko, aka Jimmu, conquering and settling the land—perhaps to draw attention away from the stories about Mimaki and Ikume iribiko, aka Sujin and Suinin, who were both associated more with Mt. Mimoro, aka Mt. Miwa.  So even though the physical presence was moved, by that point we know that foundation of many of these stories were likely laid down around the time that the Fujiwara capital was in operation.  What does seem clear is that, just as there were clear efforts to set up the new State government, including the new capital, the court were also taking control of other levers of power and influence.  We previously talked about how they had created National Temples and included government positions to oversee Buddhist affairs more generally.  With Ise and the creation of the Jingikan, it appears as though that trend continued with the traditional kami worship. Many of the elite families still had connections to their own shrines, with their own kami.  Through the stories collected and written down—with a few editorial additions to help place them in an approved context—they were able to construct a narrative from separate or divergent traditions.  These traditions had already accreted to themselves various stories and culture-ways, some of them with clear links to the continent and others with overlapping portfolios.  The kami, and the ability to intercede with them for their blessings or to avert their wrath, were a form of power that was being structured for the purpose of supporting the new State.  A state now under the control of one Uno no Sarara. And we don't exactly have to wonder about this… the preface of the Kojiki all but says it.  They put the words in the mouth of Ohoama, or, as they call him, the Sovereign of the Kiyomihara Palace.  But the words are pretty clear: "I hear that the Imperial Records and Ancient Writing handed down by the various houses have come to differ from the truth and that many false hoods have been added to them. If these errors are not remedied at this time, their meaning will be lost before many years have passed. This is the framework of the state, the great foundation of the imperial influence. Therefore, recording the Imperial Records and examining the Old Writings, discarding the mistaken and establishing the true, I desire to hand them on to later generations." With that, 28 year old Hieda no Are was given the command to learn all the stories and presumably to recite them for the court.  And several decades later, Oho no Yasumaro was given the task to take Are's stories and write them down.  I imagine that Hieda no Are, or perhaps someone else who had learned the stories well enough, would be called into court or banquets to present some of the stories, or would be asked questions if there was any need for precedence.  Thus creating a single source for truth, according to the administration.  At the same time, the court had a problem.  They couldn't control all of the sources of written material, with all of the various contradictions, so we also would eventually get the more comprehensive—but also less narratively direct—Nihon Shoki as well.  After all, the game of propaganda was being played at many levels, and while the royal household had their motivations—primarily to support the legitimacy of their claim to power and the system within which that claim was validated— other families wanted to ensure that they were properly recorded as having connections to traditional nexuses of power—be that the ancient kami of Heaven or Earth, or their relationship to the royal family.  This is because precedence was important, even as new traditions were being created.  Like the way that the Mononobe and the Nakatomi played important roles in Uno no Sarara's ascension ceremony despite the actual individuals using new or different names, like Isonokami or Fujiwara.  See Episode 151 for the explanation, there.  And new traditions were much easier to justify if you could connect them with older traditions—whether those older traditions were truly ancient or newly made inventions. And all of this suggests that this was not an accident and it wasn't simply being imposed from the top down.  One could be charitable and suggest that those involved felt that this got them closest to what the truth actually was, given that they had now been inculcated in a new worldview and they were trying to view the ancient stories through the interpretive lens of that worldview.  On the other hand, they were ultimately doing it to structure power and authority that favored them and the government they had created.  A government that they hoped would outlast them, and be passed on to their descendants. Next episode, we will continue our discussion of Uno no Sarara's life and reign and the incredible steps she took to ensure that her line would continue to rule Yamato for decades. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

A bi-weekly news show informing you on the latest in Bitcoin, privacy and open source tech hosted by Ungovernables, Max and Q. AOBEnvoy 2.3.0Full 2.3.0 out of beta: redesigned Send flow with inter-account transfers, message signing, Address Explorer, sub-satoshi fee rates, QR-density adjustment for Passport signing.Passport Prime 1.3.0-betaVault imports, BIP85 passwords, mass 2FA imports, universal QR scanner and loads of bug fixesVisual improvements to the docs siteApp showcase is now liveNEWSEU "Chat Control" — scanning derogation survives Parliament, permanent client-side-scanning law stalls again - TFTC: EU Chat Control, private message scanning, and Bitcoin's open protocols / Patrick Breyer: Chat ControlRadar Chat launches: a Signal fork with self-custodial Lightning payments built in - Decrypt: Radar Chat wants to make sending Bitcoin as easy as firing off a text / Atlas21Bull Bitcoin sues the French Finance Ministry over DAC8/CARF crypto surveillance reporting - The Rage: French Finance Ministry sued over global surveillance databaseMiCA deadline forces a self-custody exodus: ~70% of departing Binance EU users chose self-custody over a licensed exchange - Blockonomi: Binance reveals 70% of EU users chose self-custody after MiCA / CoinDesk: Binance to stop EU services after failing to secure MiCA licenceCLARITY Act developer safe-harbor (BRCA / Section 604) goes to the wire as Wyden fights to keep it intact - TFTC: Wyden, CLARITY Act, Section 604 developer safe harbor / Coin Center: The BRCA survived CLARITY's markup, do not give it up nowBIP-110 data-filtering soft fork heads for its deadline with miner signaling near zero - CoinDesk: Bitcoin's BIP-110 fork deadline nears with miner support at zero / Bitcoin Optech #412RELEASESBitcoin core / protocolBitcoin Core 30.3 - 2026-07-10Point release on the current 30.x line. Grab binaries from bitcoincore.org (deterministic + signed), not GitHub attachments.Bitcoin Core 29.4 - 2026-07-10Maintenance release keeping the older stable branch patched for sovereign self-hosters.Hardware / signingSeedSigner 0.8.7 "Summer of SeedSigner" - 2026-07-0880 PRs from 20 contributors: localization to 22 languages (first RTL language, Persian), BBQr PSBT decoding, and a big codebase professionalization pass. Airgapped DIY signing for a much wider audience.BitBox02 Firmware 9.26.4 - 2026-07-09Small fix following the 9.26.3 security batch (out-of-bounds write fix, silent-payments and EIP-712 validation hardening). Paired with BitBoxApp 4.51.3.LightningCore Lightning 26.06.3 - 2026-07-09Latest in-window CLN (a coincurve dep bump in pyln-proto superseded 26.06.2 from 06-30).lnd 0.20.2-beta - 2026-07-10Maintenance release on the 0.20 branch, no migrations, built with go1.25.5. Follows the zero-timestamp DoS fix discussed last episode.LNbits 1.5.5 - 2026-07-08Revolut + Square payment options, better payment reliability across backends, faster theming, cached rates, improved CSV exports and OIDC/SSO fixes. (A same-day 1.5.6 followed.)Zeus 13.1.2 - 2026-07-02Bug fixes and UX polish: pasteable amount input, copy Lightning address, UTXO-picker label and LND address-generation fixes.EcashCashu TS 4.7.0 - 2026-07-09LTS release for the JS/TS Cashu library: NUT-29 batch quote checks plus fixes for malformed tokens and NUT-28 locking slots. Foundation layer for ecash wallets/mints.Cashu CDK 0.17.2 - 2026-06-29Exposes NUT-27 mint backup through the wallet bindings; Android 16KB page-size and Swift compatibility. (A 0.17.3 with NIP-47/NWC support shipped 07-13.)On-chain privacy / coinjoinAshigaru Desktop 1.1.0 - 2026-07-11Major redesign: dedicated Whirlpool mixing experience, private Electrum server discovery over Tor, card-based UTXO views with PayNym support, and a Whirlpool Stats tool. Post-Samourai sovereign coinjoin keeps shipping (this is a 1.0 -> 1.1 jump from last episode's launch).Wasabi Wallet 2.8.0 - 2026-06-27 [borderline, grace window]P2P sync of compact block filters (drops the central-server dependency), pay-in-coinjoin, sub-1 sat/vByte fees, payment batching, and arm64 Linux/Tails/Whonix support.P2P / no-KYCBull Bitcoin 6.12.8 - 2026-07-11Coins (UTXO) view, Coldcard NFC support, BitBox02 Nova Bluetooth on iOS, sub-1 sat/vByte fees, and swap recovery via mnemonic. Self-custody + non-KYC buy/sell.Aqua Wallet 0.5.1 - 2026-07-07OpenCryptoPay QR compatibility, broader LNURL support, more reliable Lightning via direct Boltz broadcasting.Bisq 1.10.3 - 2026-07-06Security update: disables filter-provided BTC nodes, hardens deposit-tx checks, and requires message signatures from the expected trade peer.Mostro Mobile 1.3.0 - 2026-07-03Transport-protocol v2 migration and more African payment methods (KES, MZN, TZS, UGX, ZAR, ZMW). Nostr-native P2P Bitcoin trading, no KYC.BasicSwap DEX 0.17.0 - 2026-07-09Cross-chain atomic-swap DEX. (A 0.17.1 patch followed 07-12.)Arkade 0.9.13 - 2026-07-07Small indexer fix. Ark self-custodial off-chain scaling.Self-hosting / infraumbrelOS 1.7.4 - 2026-07-10Fixes connectivity where remote access over Tor and Tor-using apps could fail to connect.StartOS start-wrt 1.0.0 - 2026-07-11First stable release of StartWRT, Start9's OpenWrt-based router OS. Sovereign networking layer to pair with a self-hosted server.Nostrngit-cli 2.6.3 - 2026-07-10ngit init now gives actionable account-setup guidance. Git-over-Nostr tooling, directly relevant to the GitHub-exodus / censorship-resistant-code thread.EDUCATIONEvolving Casa's Defenses Against Social Engineering -Practical writeup on how attackers social-engineer Bitcoin holders and how to defend. Pairs directly with the Lopp voice item for a self-custody-security segment listeners can act on.Bitcoin Privacy Tools Compared: CoinJoin vs PayJoin vs Silent Payments -Clean side-by-side of the main on-chain privacy techniques. Good "where do I actually start" pointer, topical given the Ashigaru and Wasabi releases and the ongoing Silent Payments rollout (BIP 352 reached Complete and the secp256k1 module merged in June; Sparrow shipped SP receiving last fortnight).Cove Wallet tutorial (BTC Sessions) -BTC Sessions walkthrough of the Cove wallet. Useful hands-on onboarding content if you want a "new self-custodian" education beat, which pairs with the MiCA self-custody-exodus news item.TO DONATE TO ROMAN'S DEFENSE FUND: https://freeromanstorm.com/donateHELP GET SAMOURAI A PARDONSIGN THE PETITION ----> https://www.change.org/p/stand-up-for-freedom-pardon-the-innocent-coders-jailed-for-building-privacy-tools DONATE TO THE FAMILIES ----> https://www.givesendgo.com/billandkeonneSUPPORT ON SOCIAL MEDIA ---> https://billandkeonne.org/VALUE FOR VALUEThanks for listening you Ungovernable Misfits, we appreciate your continued support and hope you enjoy the shows.You can support this episode using your time, talent or treasure.TIME:- create fountain clips for the show- create a meetup- help boost the signal on social mediaTALENT:- create ungovernable misfit inspired art, animation or music- design or implement some software that can make the podcast better- use whatever talents you have to make a contribution to the show!TREASURE:- BOOST IT OR STREAM SATS on the Podcasting 2.0 apps @ https://podcastapps.com- DONATE via Monero @ https://xmrchat.com/ugmf- BUY SOME STICKERS @ https://www.ungovernablemisfits.com/shop/FOUNDATIONhttps://foundation.xyz/ungovernableFoundation builds Bitcoin-centric tools that empower you to reclaim your digital sovereignty.As a sovereign computing company, Foundation is the antithesis of today's tech conglomerates. Returning to cypherpunk principles, they build open source technology that “can't be evil”.Thank you Foundation Devices for sponsoring the show!Use code: Ungovernable for $10 off of your purchaseCAKE WALLEThttps://cakewallet.comCake Wallet is an open-source, non-custodial wallet available on Android, iOS, macOS, and Linux.Features:- Built-in Exchange: Swap easily between Bitcoin and Monero.- User-Friendly: Simple interface for all users.Monero Users:- Batch Transactions: Send multiple payments at once.- Faster Syncing: Optimized syncing via specified restore heights- Proxy Support: Enhance privacy with proxy node options.

Tawnie explains why there has never been a better time for established practitioners, business owners, and legacy professionals, particularly those in the 60 to 65+ demographic, to claim their authority. In a digital landscape flooded with instant AI generated startups, your years of real world credibility are your greatest strength and your strongest differentiator.Tawnie also examines the technology industry's enthusiasm for artificial intelligence, discussing Sam Altman's statement that AI makes this the “easiest time to get rich.” She shares her perspective on how online trolls and algorithmic systems can interfere with everyday business owners and make it more difficult for independent voices to reach their audiences.Finally, the episode explores practical strategies for building a platform you truly own:The 30 Second Hook: Learn the “Problem, Promise, Identity” framework to capture attention immediately and keep listeners from skipping your introduction.The Outro Strategy: Discover why every episode should end with one clear, highly focused Call to Action rather than overwhelming your audience with multiple requests.Sourcing Legal Music: A practical guide to finding royalty free music libraries that can help protect your podcast from copyright claims and unexpected platform issues.Key TakeawayWhen the public square is shaped by algorithms and anonymous online voices, you cannot rely solely on borrowed platforms. Building and owning your own platform gives you greater control over how you connect with your audience. Your microphone is one of your most valuable assets, so use it wisely.

Today, Loretta welcomes Jeremy E. McDonald, M.Ed., who is an internationally recognized mindset mastery coach, Reiki Master, quantum healer, educator, speaker, and bestselling author whose work bridges the worlds of personal development, consciousness, leadership, and spirituality. For more than twenty-five years, he has guided individuals, organizations, and audiences through profound personal transformation by helping them identify limiting beliefs, heal unconscious programming, and reconnect with their authentic nature.Jeremy holds a Master's Degree in Adult Education and has an extensive background in Learning and Development with Fortune 500 organizations, where he developed leadership and professional growth programs before expanding his work into the fields of healing, consciousness, and spiritual awakening. He is the executive producer of transformational events, including the Spirit Heart Cruise and the Inner Temple Symposium, bringing together many of today's leading teachers in consciousness, healing, and personal transformation. Jeremy is also the host of Mystic Dialogue on Ethereal TV, where he explores practical spirituality, healing, metaphysics, and human potential through conversations with thought leaders from around the world.His newest book, The Sovereign Mindset: Unlocking Your Divine Potential, blends deeply personal stories—including a profound dark night of the soul, mystical experiences, and a shared-death experience—with practical exercises that help readers release unconscious programming, cultivate self-worth, establish healthy boundaries, and align with their soul's deepest purpose. Rather than presenting spirituality as something separate from everyday life, Jeremy demonstrates how authentic transformation occurs through ordinary choices, courageous self-reflection, and the willingness to remember who we truly are.Jeremy's work reminds us that genuine sovereignty is not about controlling the world around us; it is about becoming free from the limitations of fear, conditioning, and false identity so we may live with greater authenticity, purpose, compassion, and joy.Learn more at: https://jeremymcdonald.net/See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

AI has become a strategic policy priority as governments race to secure their technological future. Our Head of U.S. Public Policy Research Ariana Salvatore explores what's driving the shift and the implications for markets.Read more insights from Morgan Stanley.----- Transcript -----Welcome to Thoughts on the Market. I'm Ariana Salvatore, Head of U.S. Public Policy Research at Morgan Stanley.Today: Why sovereign AI is becoming a policy priority around the world.It's Wednesday, July 15th, at 10am in New York.The AI controls debate used to be focused on chips. Cutting edge semiconductors are essential to train large AI models, after all. But over the past year, the debate has moved well beyond that narrow focus. The policy conversation has broadened beyond things like which advanced semis can be sold to China.The bigger question now is who controls the full AI stack — chips, cloud infrastructure, frontier models, data centers, cybersecurity standards, and the energy systems that support all of it.That's what we mean when we talk about sovereign AI. At the simplest level, it's a country's ability to develop and deploy artificial intelligence using its own infrastructure, data, workforce, and technology ecosystem. But sovereign AI is also about reducing strategic dependence on foreign platforms and foreign-controlled supply chains.That echoes a trend toward multipolarity that we've been writing about since back in 2018. Countries around the world are prioritizing national security over economic efficiencies. We see that theme applying to AI as well.So, what does this all mean for markets?First, sovereign AI turns AI infrastructure into a matter of national industrial policy. Data centers, power availability, and grid reliability are just a few examples of components that are becoming strategic assets. That means governments are likely to play a larger role in deciding several aspects of the AI buildout. Where it's built? Who finances it? And which countries get access to the most advanced parts of the stack?Second, sovereign AI reinforces the shift toward derisking and a more fragmented international order. The U.S. is trying to promote the export of an American AI technology stack to allies and partners. At the same time, it's preserving national security guardrails around the most sensitive capabilities. Meanwhile, we see China trying to indigenize as much of the technology as possible, from chips to cloud to model deployment. Other countries are navigating between the two.Third, and importantly, sovereign AI is also an energy story. Who gets to build and benefit from AI increasingly depends on access to low-cost, reliable power. That makes energy availability a competitive advantage — and it also makes energy affordability a political constraint.That dovetails with one of our thematic predictions heading into this year: the politics of energy. We see rising power costs as a more visible political issue. That's led to backlash against data center development. There's more local opposition to new projects, and greater pressure on policymakers and utilities to make sure that existing ratepayers are not subsidizing AI-driven grid investment.We think that could push AI infrastructure in a few directions. One is toward a conditional build-out. Here, offsets like large-load tariffs and other cost-allocation mechanisms are designed to protect households and small businesses.Another direction is policy support for the lowest-cost sources of energy, even where that might create tension with emissions objectives. And the third direction is more off-grid or behind-the-meter power solutions. That would include things like fuel cells, storage, and other time to power strategies — so data center developers can secure electricity without intensifying local affordability concerns.The pursuit of sovereign AI comes with many questions around inflationary impacts: compute & power are both constrained, regulation remains uncertain, and there could be more limitations on things like tech transfers if the government sees a national security edge. So, to the extent that countries want to reduce their dependencies, it may cost more to get there. There are, however, companies that can benefit in this environment.But there's also a policy risk. We are left with a more reactive policy environment. Selective access in some areas, tighter controls in others, and ongoing uncertainty around how Washington will treat advanced chips, cloud infrastructure, and frontier model deployment. Now that uncertainty matters because it affects corporate planning, cross-border investment, and the shape of global AI alliances.So what does this all mean for investors?More and more, governments view AI capability as a source of economic power and geopolitical leverage. That means the AI race is moving from a question of who builds the best model to who controls the infrastructure, standards, supply chains, and energy systems that allow those models to scale.In our view, that means sovereign AI is one of the most important themes to watch in the next phase of the AI buildout.And we'll be coming back to this topic soon. In the coming weeks, Stephen Byrd and I will talk about sovereign AI in more depth, particularly around what it means for power demand, data center investment, energy affordability, and the broader infrastructure required to support the next stage of AI adoption.Thanks for listening. If you enjoy the show, please leave us a review wherever you listen and share Thoughts on the Market with a friend or colleague today.

In Today's Secular Uncertainties, God is Sovereign; and God “the Most High rules the kingdom of men and gives it to whom he {God} will” MESSAGE SUMMARY: Political discord and health care uncertainties surround us in all directions today. Without Jesus in our lives, we have reasons to be anxious and fearful. However, Jesus tells us in Matthew 6:31: “Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself.”. The future years may hurt our pride, wallets, and/or our freedom. On the other hand, we should not let the current secular political environment and culture hinder our resolve to continue in our fearless faith in the truth; our constant hope in the future; and our radical love for our neighbors. God has a plan; and, regardless of how things look from our eyes, we must remain faithful to His purpose. Now is the time to draw near to Jesus and to advance His Kingdom. Our gaze must remain on Jesus if we want to walk on the water during the storm. God is the King of Kings and the Sovereign God of the Universe. As Daniel interpreted King Nebuchadnezzar's dream in Daniel 4:17 when God told Nebuchadnezzar: “to the end that the living may know that the Most High {God} rules the kingdom of men and gives it to whom he {God} will and sets over it the lowliest of men.”. God is always involved in our lives, and He gives the government offices “to whom he will”, even if the political processes produce “the lowliest of men {or women}”. Sometimes, we receive the elected officials we need, and sometimes we receive the elected officials that we deserve; but God is always Sovereign and faithful.   TODAY'S PRAYER: Father, I confess that when difficulties and trials come into my life, large or small, I mostly grumble and complain. I realize the trials James talks about are not necessarily “walls,” but they are difficult to bear, nonetheless. Fill me with such a vision of a transformed life, O God, that I might actually consider it “pure joy” when you bring trials my way. I believe, Lord. Help my unbelief. In Jesus' name, amen. Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 94). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, I affirm that, because I am in Jesus Christ, I will not be a complainer (Philippians 2:14). “I can do everything through Him who gives me strength.”. (Philippians 4:14). SCRIPTURE REFERENCE (ESV): Matthew 6:31; Philippians 4:5-7; Daniel 4:17; Psalms 106c:25-36. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “Our Realities Speak to Our Real Priorities”, at our Website: https://awordfromthelord.org/listen/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

It's back. It's bigger. It's better. It's bloodier. The game has changed.Dungeons & Dystopia, our YA book-themed Dungeons & Dragons actual play series has returned! This time, Dungeonmaster Colin is taking us through The Sovereign Trials in a game inspired by the world of The Hunger Games. In this episode, you'll meet the tributes and follow them through the high-stakes process of preparing for the Trials. Will our players band together or become instant enemies? How will they perform in their skills evaluations? And are they ready to do what it takes to survive?New episodes will drop on the third Wednesday of each month. We hope you enjoy it!Follow us on social media @rereadingtherevolution for updates and bonus content! Hosted on Acast. See acast.com/privacy for more information.

Find the full text of this article at https://www.thegospelcoalition.org/article/ai-sovereignty-slavery/. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Preview for Later Today: Bob Zimmerman updates the status of the SaxaVord Spaceport launch window for the German rocket RFA One. Despite the announcement, he questions if the UK's permanent civil service will actually permit this sovereign orbital attempt.

The Blessing of Fatherhood (Part 1) In a culture that often diminishes the importance of fathers, the Bible presents fatherhood as one of God’s greatest blessings and highest callings. In this first message of a two-part study, we examine the biblical purpose of fatherhood and the vital role fathers play in reflecting the love, leadership, … Continue reading "The Blessing of Fatherhood"

Follow along with our sermon notes here: https://www.thehubcitychurch.org/note/judges-gods-faithfulness-to-unfaithful-people-141-20-sovereign-over-sin/

Rachel Willis Gutierrez and Duncan Innes-Ker discuss how El Niño acts as a risk amplifier for weaker sovereigns, intensifying pressures on growth, inflation, public finances, and trade. Listen now to this episode.

Chuck Todd devotes much of this episode to a rich, personal reflection on the death of Senator Lindsey Graham at 71 — a figure who can only be understood if you separate the ideologues from the pure politicians, because Graham was unambiguously the latter. Graham always wanted to be in the middle of the Republican Party, treated his Senate seat as something as precious to him as a spouse, and was a genuine political creature who could nonetheless work with everyone, partnering with both Trump and Obama across his career. Chuck shares personal memories — interviewing Graham alongside John McCain, the two of them giving outsized attention to the Steele Dossier; Graham losing his parents in his 20s and raising his 13-year-old sister; even reassuring Chuck’s own wife about her worries over Trump — and argues that Graham, for all his capitulations, actually served as one of the few moderating forces on Trump. He lays out the very real political fallout: Todd Blanche's confirmation as Attorney General is now in serious jeopardy, Graham leaves a massive vacuum in the GOP conference, and his South Carolina seat could actually be competitive for Democrat Annie Andrews if the Republican primary lurches far enough to the right. From there Chuck draws a series of parallels between American and British politics — Labour returning to power on a promise of competence and stability, Nigel Farage (like Trump) trying to convert political fame into personal wealth, and the satirical candidate "Count Binface" holding up a mirror to a political culture that has become pure theater — musing, only half-jokingly, that America could use its own Count Binface. Chuck closes on a sober note about the U.S.-Israel relationship, which he believes is heading for a real retreat: he recalls how close the region came to a two-state peace two decades ago, how the collapse of that moment allowed radicalism to escalate on both sides until each could argue the other doesn't want peace, and points to Rahm Emanuel's recent speech in Israel — warning that Israel must articulate a vision for what comes after the war or risk isolating itself from younger and moderate Americans — as the sound of someone trying to save a political center that vanishes the moment people conclude moderates don't have answers. Then, John Morgan — founder of Morgan & Morgan, one of the largest personal injury firms in the country & author of "Life is Luck: Lessons From a Paperboy and How to Improve Your Luck" joins the Chuck Toddcast for a wide-ranging conversation about civil litigation, the failures of government regulation, and his plan to launch a third party in Florida. Morgan makes the case that civil litigation has grown precisely because government has failed to regulate — social media is a genuine threat to human wellbeing (especially for children), monopolies are squeezing consumers, and processed foods, he argues, are the new tobacco: extremely harmful and ripe for legal reckoning. He offers a candid, colorful assessment of his former firm member RFK Jr. — "smart and crazy," a man who falls down some rabbit holes but also champions legitimate causes — and walks through the thorny reality that vaccine makers enjoy total indemnity while sovereign immunity exists in some form in all 50 states. Morgan is refreshingly honest about the ethics of his own industry, arguing that ads gloating about settlement numbers are a mistake because the real goal of a settlement is to give someone back something they lost, not to celebrate a payday. The heart of the conversation is Morgan's plan to launch a new third party in Florida called "Common Ground," rooted in his conviction that the two-party system itself is what's fundamentally broken in America. Morgan argues that moderates should function as the tiebreakers in a polarized system — that picking up just a few seats could turn an uncommitted moderate bloc into a genuine fulcrum of power in Congress — and explains why he'd rather build something new than partner with the existing Forward Party. He handicaps Florida's political landscape with an insider's candor: Byron Donalds likely wins the governorship but it'll be close, the Charlie Crist party-switch playbook never worked, and he's genuinely unsure whether voters can find David Jolly credible after his own party change.. Morgan laments that too many people now enter politics for the pension and salary rather than public service, criticizes DeSantis for appointing cronies as university presidents, and argues age limits are overdue because government should be about the future and very few politicians remain effective past 70. Along the way he explains why he thinks Texas Democrats fielded a more viable ticket than Florida's (James Talarico, he says, simply has "it"), why Andy Beshear won in Kentucky, why charter schools are about money rather than choice, and why DeSantis's property tax proposal could become a Brexit-style case study in voters making decisions that make no sense once the consequences arrive. Finally, Chuck hops into the ToddCast Time Machine to break down the messy build up and coalitions involved in the Spanish civil war, and what lessons modern America can take from it. He also answers listeners’ questions in the “Ask Chuck” segment and make a proposal for a change to the baseball Hall of Fame. Get John Morgan's book here: https://www.amazon.com/Audible-Life-is-Luck/dp/B0H2K52H4G/ref=sr_1_1?crid=LF7S7OGAT46F&dib=eyJ2IjoiMSJ9.CaRKVB4mHJGTS0bVFd7ONcU6YfsmpGl_tDncLiWRzCNecvHPOVtdrMbXsFl_LNyLxyW8nLRxXL3j5wdKGrHq7hSKazupgR14cC3u74xjkQpTUw2_xdJsVkC21K2kobaEZpdGZJsOkB5HdKgNBvyzjcb0eh8sdqhprrTbUo_1Fss.iLY1CiUpIpHB0Z1TbM0GJH2COy5EqaDcd3D_ItY0mfg&dib_tag=se&keywords=John+Morgan+life+is+luck&qid=1784135091&s=books&sprefix=john+morgan+life+is+luck%2Cstripbooks%2C177&sr=1-1 From the opening whistle to the final kick. Bet on a match and get bonus bets for every goal scored at Fanduel.com Protect your family with life insurance from Ethos. Get up to $3 million in coverage in as little as 10 minutes at https://ethos.com/chuck. Application times may vary. Rates may vary. Refresh your wardrobe with Quince. Go to https://Quince.com/chuck for free shipping on your order and 365-day returns. Link in bio or go to https://getsoul.com & enter code TODDCAST for 30% off your first order. Timeline: 00:00 Chuck Todd’s introduction 04:15 Senator Lindsey Graham dead at 71 04:45 Reactions to Graham are filtered through one’s personal politics 05:30 There are ideologues and there are politicians. Graham was the latter 06:45 Graham always wanted to be in the middle of the Republican party 09:00 Graham’s senate seat was as important to him as a spouse 11:15 Certain people are just political creatures, like Graham and Cruz 12:45 Graham was able to work with everyone on both sides of the aisle 13:30 Graham worked with both Trump and Obama 15:30 Conspiracy theories are swirling about Graham’s death 16:15 There needs to be a thorough autopsy to put conspiracies to rest 17:30 Chuck interviewed Graham & McCain, they mentioned the Steele Dossier 18:15 Graham and McCain gave the most attention to the Dossier 20:30 Graham’s parents died in his 20s, he raised his 13 year old sister 22:30 Chuck had Graham as a dark horse candidate for 2008 23:15 Graham was aware of the rumors and never addressed them directly 24:30 The real world impact on politics from Graham’s passing 25:00 Todd Blanche’s confirmation is now in serious jeopardy 25:30 Graham leaves a massive vacuum in the GOP conference 28:00 Graham kept Trump from fully going down the fascist road 29:15 Unlike Trump, Graham sees Putin as a threat & backed Ukraine 31:15 Impact on the South Carolina elections 32:00 There will be lots of Republicans looking to jump into the primary 33:15 If primary goes super right-wing, Democrat Annie Andrews has a shot 35:15 Graham reassured Chuck’s wife after expressing worries about Trump 37:45 Graham knew if he had gone hard on Trump, he’d lose his senate seat 38:45 There are parallels between U.S. and U.K politics 39:45 Labour came back into power promising competence and stability 40:45 Nigel Farage, like Trump… is trying to turn political fame into wealth 42:30 “Count Binface” has been challenging Farage as a satirical candidate 43:30 The man who made UK politics theatrical, now facing a theatrical challenge 44:00 The U.S. could really use a “Count Binface” to hold up a mirror 45:15 What if we accepted the premise of politics as entertainment? 46:00 Should we host a political reality show on an island 47:15 Governing experience has become a liability in American politics 48:00 Media rewards performance more than competency 50:15 There is going to be a retreat in the American-Israeli partnership 50:45 20 years ago we were very close to peace & two state solution 52:45 When moderation & compromise fail, radicalism takes its place 54:00 There was a serious chance for peace two decades ago 54:30 After both sides walked away, the radicalism escalated 56:15 The extremes can now argue the other side doesn’t want peace 57:00 Rahm Emmanuel travels to Israel to give speech 58:00 Rahm says Israel must provide vision for what comes after war 59:15 Rahm warns Israel risks isolating itself from younger & moderate Americans 1:00:45 Rahm sounds like someone trying to save the political center 1:02:00 Moderation disappears when it feels like moderates don’t have answers 01:12:30 John Morgan joins the Chuck ToddCast 01:13:15 What is most difficult about nationalizing a law firm? 01:14:15 When screening for good lawyers, it’s obvious who stands out 01:15:30 Lawsuits always seem frivolous until it happens to you 01:16:15 Ads that gloat about settlement numbers are a mistake 01:17:00 The goal of settlements is to give back something that was lost 01:18:15 Thoughts on private equity using civil litigation to hedge? 01:18:45 Involvement in cases against big tech companies 01:19:15 Social media is a threat to human wellbeing, especially children 01:21:00 Civil litigation has grown as government has failed to regulate 01:22:30 Monopolies are squeezing consumers 01:23:00 Processed foods are like tobacco, extremely harmful 01:23:30 RFK Jr. was a member of the firm, he’s smart and crazy 01:24:45 RFK falls down some BS rabbit holes but also has good causes 01:25:15 Vaccine makers have total indemnity 01:26:00 Sovereign immunity exists in some fashion in all 50 states 01:26:30 What’s your process for vetting science? 01:28:00 Will be launching a third party in Florida - The Common Ground 01:30:00 Other wealthy people have considered starting third parties 01:32:30 The two party system is what is broken in the country 01:33:00 Why not partner with the Forward Party? 01:34:30 Moderates should be the tiebreakers 01:36:00 A few uncommitted moderates could be a swing vote in congress 01:36:45 All you need to do is pick up a few seats to act as a fulcrum 01:38:15 It’s likely that Donalds wins in Florida, but it will be close 01:39:00 Why didn’t the Charlie Crist move work for Florida Democrats? 01:40:15 Can voters find David Jolly credible after changing parties? 01:42:00 More people are getting into politics for a pension & salary 01:43:00 People are going into politics for the wrong reasons 01:44:15 DeSantis appointed his cronies to be university presidents 01:45:00 Still deciding on whether to support Donalds or Jolly 01:46:30 Vindman doesn’t have a chance at winning 01:47:30 Texas Dem ticket is more liberal, why is it more viable than Florida’s? 01:48:15 James Talarico is very formidable, he has “it” 01:50:30 Andy Beshear won because Bevin turned on public school teachers 01:51:15 Charter schools aren’t about choice, they’re about money 01:52:00 Parental involvement is the best indicator of school performance 01:53:15 How would you message against DeSantis’s property tax proposal? 01:54:15 Americans are less interested in “us” and more interested in “me” 01:54:45 Implementing the property tax proposal will be like Brexit 01:57:00 Voters can make decisions that make no sense 01:57:45 Had the itch to run for office, but unlikely to do it 01:58:15 Government is for the future, should be age limits for elected officials 01:59:30 Very few elder politicians remain effective past 70 years old 02:02:30 Thoughts on the interview with John Morgan 02:03:00 ToddCast Time Machine - July 17th, 1936 02:03:30 Start of the Spanish civil war 02:04:15 Why does Spain’s civil war stand out in history? 02:05:30 The war wasn’t simply a fight between left and right 02:06:00 1930s Spain had every divide imaginable 02:07:00 Political violence became common, political center got smaller 02:07:45 The left wing coalition that won was barely united at all 02:08:45 Military units in Morocco revolted, then coup spread to Spain 02:09:30 Franco eventually united a fascist coalition with military command 02:10:15 The left’s internal divisions became one of Franco’s advantages 02:11:30 Civilians became part of the battlefield and were targeted 02:13:00 George Orwell’s writing came directly from his experiences in Spain 02:14:15 The fascist wing won the war and Franco ruled until 1975 02:15:00 Pluralism only emerged after decades of authoritarian rule 02:16:30 The transition out of authoritarianism came from exhaustion, not agreement 02:18:00 Sharing power with opponents is preferable to violence 02:19:15 Book recommendations for learning more about the Spanish civil war 02:20:15 Ask Chuck 02:20:30 How can we get back to lasting governance and progress? 02:26:00 Could Trump run as VP or speaker then ascend back to the presidency? 02:29:15 Why do prominent political interviews not have aggressive follow ups? 02:35:45 Who was the best pitcher of this generation that’s retiring? See omnystudio.com/listener for privacy information.

John Morgan — founder of Morgan & Morgan, one of the largest personal injury firms in the country & author of "Life is Luck: Lessons From a Paperboy and How to Improve Your Luck" joins the Chuck Toddcast for a wide-ranging conversation about civil litigation, the failures of government regulation, and his plan to launch a third party in Florida. Morgan makes the case that civil litigation has grown precisely because government has failed to regulate — social media is a genuine threat to human wellbeing (especially for children), monopolies are squeezing consumers, and processed foods, he argues, are the new tobacco: extremely harmful and ripe for legal reckoning. He offers a candid, colorful assessment of his former firm member RFK Jr. — "smart and crazy," a man who falls down some rabbit holes but also champions legitimate causes — and walks through the thorny reality that vaccine makers enjoy total indemnity while sovereign immunity exists in some form in all 50 states. Morgan is refreshingly honest about the ethics of his own industry, arguing that ads gloating about settlement numbers are a mistake because the real goal of a settlement is to give someone back something they lost, not to celebrate a payday. The heart of the conversation is Morgan's plan to launch a new third party in Florida called "Common Ground," rooted in his conviction that the two-party system itself is what's fundamentally broken in America. Morgan argues that moderates should function as the tiebreakers in a polarized system — that picking up just a few seats could turn an uncommitted moderate bloc into a genuine fulcrum of power in Congress — and explains why he'd rather build something new than partner with the existing Forward Party. He handicaps Florida's political landscape with an insider's candor: Byron Donalds likely wins the governorship but it'll be close, the Charlie Crist party-switch playbook never worked, and he's genuinely unsure whether voters can find David Jolly credible after his own party change.. Morgan laments that too many people now enter politics for the pension and salary rather than public service, criticizes DeSantis for appointing cronies as university presidents, and argues age limits are overdue because government should be about the future and very few politicians remain effective past 70. Along the way he explains why he thinks Texas Democrats fielded a more viable ticket than Florida's (James Talarico, he says, simply has "it"), why Andy Beshear won in Kentucky, why charter schools are about money rather than choice, and why DeSantis's property tax proposal could become a Brexit-style case study in voters making decisions that make no sense once the consequences arrive. Get John's book here https://www.amazon.com/Audible-Life-is-Luck/dp/B0H2K52H4G/ref=sr_1_1?crid=LF7S7OGAT46F&dib=eyJ2IjoiMSJ9.CaRKVB4mHJGTS0bVFd7ONcU6YfsmpGl_tDncLiWRzCNecvHPOVtdrMbXsFl_LNyLxyW8nLRxXL3j5wdKGrHq7hSKazupgR14cC3u74xjkQpTUw2_xdJsVkC21K2kobaEZpdGZJsOkB5HdKgNBvyzjcb0eh8sdqhprrTbUo_1Fss.iLY1CiUpIpHB0Z1TbM0GJH2COy5EqaDcd3D_ItY0mfg&dib_tag=se&keywords=John+Morgan+life+is+luck&qid=1784135091&s=books&sprefix=john+morgan+life+is+luck%2Cstripbooks%2C177&sr=1-1 Protect your family with life insurance from Ethos. Get up to $3 million in coverage in as little as 10 minutes at https://ethos.com/chuck. Application times may vary. Rates may vary. Refresh your wardrobe with Quince. Go to https://Quince.com/chuck for free shipping on your order and 365-day returns. Link in bio or go to https://getsoul.com & enter code TODDCAST for 30% off your first order. Timeline: 00:00 John Morgan joins the Chuck ToddCast 00:45 What is most difficult about nationalizing a law firm? 01:45 When screening for good lawyers, it’s obvious who stands out 03:00 Lawsuits always seem frivolous until it happens to you 03:45 Ads that gloat about settlement numbers are a mistake 04:15 The goal of settlements is to give back something that was lost 05:00 Thoughts on private equity using civil litigation to hedge? 06:15 Involvement in cases against big tech companies 06:45 Social media is a threat to human wellbeing, especially children 08:30 Civil litigation has grown as government has failed to regulate 10:00 Monopolies are squeezing consumers 10:30 Processed foods are like tobacco, extremely harmful 11:00 RFK Jr. was a member of the firm, he’s smart and crazy 12:15 RFK falls down some BS rabbit holes but also has good causes 12:45 Vaccine makers have total indemnity 13:30 Sovereign immunity exists in some fashion in all 50 states 14:00 What’s your process for vetting science? 15:30 Will be launching a third party in Florida - The Common Ground 17:30 Other wealthy people have considered starting third parties 20:00 The two party system is what is broken in the country 20:30 Why not partner with the Forward Party? 22:00 Moderates should be the tiebreakers 23:30 A few uncommitted moderates could be a swing vote in congress 24:15 All you need to do is pick up a few seats to act as a fulcrum 25:45 It’s likely that Donalds wins in Florida, but it will be close 26:30 Why didn’t the Charlie Crist move work for Florida Democrats? 27:45 Can voters find David Jolly credible after changing parties? 29:30 More people are getting into politics for a pension & salary 30:30 People are going into politics for the wrong reasons 31:45 DeSantis appointed his cronies to be university presidents 32:30 Still deciding on whether to support Donalds or Jolly 34:00 Vindman doesn’t have a chance at winning 35:00 Texas Dem ticket is more liberal, why is it more viable than Florida’s? 35:45 James Talarico is very formidable, he has “it” 38:00 Andy Beshear won because Bevin turned on public school teachers 38:45 Charter schools aren’t about choice, they’re about money 39:30 Parental involvement is the best indicator of school performance 40:45 How would you message against DeSantis’s property tax proposal? 41:45 Americans are less interested in “us” and more interested in “me” 42:15 Implementing the property tax proposal will be like Brexit 44:30 Voters can make decisions that make no sense 45:15 Had the itch to run for office, but unlikely to do it 45:45 Government is for the future, should be age limits for elected officials 47:00 Very few elder politicians remain effective past 70 years oldSee omnystudio.com/listener for privacy information.

After providing divine assurances, Paul reaffirms God's sovereignty in salvation by addressing the unbelief of Israel. God is sovereign in salvation because salvation rests upon His election of His people by His saving grace. Paul, anticipating objections, also addresses common questions regarding God's sovereignty in salvation. God is justified in His election because God graciously bestows mercy upon the undeserving. God is fair in His wrath because the wrath of our Creator God reveals the goodness of His grace. As we reflect upon God's sovereignty in salvation, we are strengthened to faithfully preach the Gospel to all.

Brian Chapaitis - Jonah 2

Main Idea: Rejection and Salvation are of GodText: Psalm 601. Rejection as divine discipline2. Flee to the banner3. Sovereign ownership of the Nations4. Salvation is of God

My hope is for an increase of believers in this generation to get back to reverencing God, sitting in awe of Him, thinking on His wonder working power, and truly being in love with Him. •Seeing Him as more than Provider but Holy, Sovereign, Righteous, Masterful, and the Perfect Executioner. He has so many names but the angels don't get to call Him, Abba like we do. •May we always be found praying from a place of intimacy and realizing who we're talking to when going to God.

This week Pastor Scott continues through the book of Daniel 7:15-28

This week Pastor Scott continues through the book of Daniel 8:1-8

This week Pastor Scott continues through the book of Daniel 8:9-14

This week Pastor Scott continues through the book of Daniel 8:15-27

Chinese Missile Provocations and the Undersea Power Struggle. Gordon Chang and Rebecca Grant. Chinalaunched a long-range missile over sovereign territories toward Fiji, an aggressive move coinciding with major NATOand RIMPAC events. The test signals China's intent to expand its nuclear triad despite its currently "noisy" submarine technology. The U.S. maintains its undersea dominance through advanced programs like the Columbia-class boomer and unmanned Orca systems. (2)

Picture what it would look like to lose everything in one fell swoop. Your house burns to the ground. The stock market plummets, and all your money is gone. Worst of all, your children fall ill and die. Suddenly, you've lost not only your material possessions, but your family, too.When people refer to someone as having “the patience of Job,” they say that for a reason.Job was a man of immense wealth, the richest man in the region, and was the father of 7 sons and 3 daughters he loved dearly. He was also a faithful servant of the Lord, and grateful for every blessing.In a terrible turn of events, Job lost his fortune in a single day. His crops, property, livestock, and servants…gone. Most devastating of all, Job lost his children. But Job didn't blame God. He accepted that God had a plan for him, and was patient as he waited for the Lord to reveal that plan. He knew that sometimes bad things happen, and he continued to praise the Lord in the midst of trial.Exodus 14:14 says, “The Lord will fight for you; you need only to be still.”Job lost everything, but he didn't take matters into his own hands to seek justice for what he had lost. He fell to his knees and worshiped the Lord, and then he was still. In the quiet of his soul, Job knew God had a plan, and in the end, God restored to Job twice as much as he had in the beginning.A godly man is patient.Let's pray.Lord, waiting is hard to do. Waiting for an answer. Waiting for resolution. Waiting for things to get better. Restore peace and patience as we grow in faith and learn to wait on you. We trust you. In Jesus' name, amen. Change your shirt, and you can change the world! Save 15% Off your entire purchase of faith-based apparel + gifts at Kerusso.com with code KDD15.

What does it mean to be a “mother in Israel”? In this concluding message, we move beyond the portrait of the virtuous woman to explore the lasting influence of faithful women throughout Scripture and the vital role they play among the people of God. Whether raising children in the home, encouraging younger believers, serving in … Continue reading "The Legacy of a Godly Woman"

He is responsible for so many issues in a woman's life — and he has to be activated.In this episode of the Spiritualised Podcast, Jess explores the role of the animus, the inner masculine, in a woman's individuation journey. While the feminine lives in the present moment — in pleasure, sensation, and the life right in front of her — it's the inner masculine who holds a relationship with time, the future, and the compounding structures that create what Jess calls the slow quantum leap.We look at what happens when the first individuation is missed in girlhood, why a second window opens in our 40s and 50s, and the grief that arrives when the masks drop and you begin to see life as it truly is. From there: the alchemical marriage of inner masculine and inner feminine, and the sovereignty it births.In this episode:— Why the animus holds time, discipline, and the compounding elements of life— Caring for your future selves: what does your 90-year-old self need?— The two types of people: those who trade energy daily, and those whose structures do the heavy lifting— Why the investment world is masculine-coded — and how it energetically pushes women out— The first individuation (around age 12) and the protective role of a healthy masculine presence— The second individuation: grief, shame, and seeing behind the mask— Sovereign endings: what Princess Catherine's early relationships reveal about mature partnership— Energy extraction in relationships — and why low energy is always worth investigating— Why lowering your standards breeds resentment, and how the animus holds the line— High standards, winning teams, and why mediocrity leaks your energyIf this episode resonated, share it with a woman who's in her own individuation season.Connect with Jess: goinward.co.uk | Instagram @goinward

Joyce talks about the Founding Father's idea of naturalization and a Sovereign republic. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Stay informed on current events, visit www.NaturalNews.com  - Eastern Power Grid Emergency and Data Center Prioritization (0:02) - New York City Voltage Reduction and EV Charging (3:26) - Global Energy Supply Shock and Ukraine-Russia Conflict (6:36) - Operation Trust and Trump Supporters' Beliefs (17:12) - Preparation for Energy Crisis and Decentralization (42:35) - Financial System and Energy Crisis (43:56) - Depopulation Agenda and Data Centers (44:15) - Trust and Reality in Financial Matters (44:30) - Impersonation and Financial Scams (50:31) - Solar Power and Energy Independence (53:18) - Global Currency Shift and U.S. Military Weakness (53:35) Watch more independent videos at http://www.brighteon.com/channel/hrreport  ▶️ Support our mission by shopping at the Health Ranger Store - https://www.healthrangerstore.com ▶️ Check out exclusive deals and special offers at https://rangerdeals.com ▶️ Sign up for our newsletter to stay informed: https://www.naturalnews.com/Readerregistration.html Watch more exclusive videos here:

This is the message from our Sunday morning service on 7/05/2026 with Pastor Chet Lowe.

QUOTES FOR REFLECTION“God creates, not that there may be witnesses to render Him His due glory, but beings who shall rejoice in it as He rejoices in it Himself and who, participating in His being, participate at the same time in His beatitude. It is not therefore for Himself, but for us, that God seeks His glory; it is not to gain it, for He possesses it already, nor to increase it, for already it is perfect, but to communicate it to us.”~Étienne Gilson (1884-1978), French philosopher and historian “There is something which unites magic and applied science (technology) while separating them from the ‘wisdom' of earlier ages. For the wise men of old, the cardinal problem of human life was how to conform the soul to objective reality, and the solution was wisdom, self-discipline, and virtue. For the modern, the cardinal problem is how to conform reality to the wishes of man, and the solution is a technique.”~C.S. Lewis (1898-1963), writer and scholar “God who gave us life gave us liberty. And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are a gift from God? That they are not to be violated but with His wrath? Indeed I tremble for my country when I reflect that God is just, and that His justice cannot sleep forever.”~Thomas Jefferson (1743-1826), third U.S. President, inscription from the Jefferson Memorial “God governs in the affairs of man. And if a sparrow cannot fall to the ground without his notice, is it probable that an empire can rise without His aid? We have been assured in the Sacred Writings that except the Lord build the house, they labor in vain that build it. I firmly believe this. I also believe that, without His concurring aid, we shall succeed in this political building no better than the builders of Babel.”~Benjamin Franklin (1706-1790), polymath and statesman “…we have no government armed with power capable of contending with human passions unbridled by morality and religion. Avarice, ambition, revenge, or gallantry, would break the strongest cords of our Constitution as a whale goes through a net. Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.”~John Adams (1735-1826), second U.S. President “Democracy is the art and science of running the circus from the monkey cage.”~H.L. Mencken (1880-1956), journalist, scholar, cultural critic and outspoken atheist “It is fatal to let people suppose that Christianity is only a mode of feeling; it is vitally necessary to insist that it is first and foremost a rational explanation of the universe.”~Dorothy L. Sayers (1893-1957), English novelist and playwrightSERMON PASSAGEPsalm 33 (ESV)1 Shout for joy in the Lord, O you righteous!   Praise befits the upright.2 Give thanks to the Lord with the lyre;   make melody to him with the harp of ten strings!3 Sing to him a new song;   play skillfully on the strings, with loud shouts.4 For the word of the Lord is upright,   and all his work is done in faithfulness.5 He loves righteousness and justice;   the earth is full of the steadfast love of the Lord. 6 By the word of the Lord the heavens were made,   and by the breath of his mouth all their host.7 He gathers the waters of the sea as a heap;   he puts the deeps in storehouses. 8 Let all the earth fear the Lord;   let all the inhabitants of the world  stand in awe of him!9 For he spoke, and it came to be;   he commanded, and it stood firm. 10 The Lord brings the counsel of the nations  to nothing;   he frustrates the plans of the peoples.11 The counsel of the Lord stands forever,   the plans of his heart to all generations.12 Blessed is the nation whose God is the Lord,   the people whom he has chosen as his heritage!13 The Lord looks down from heaven;   he sees all the children of man;14 from where he sits enthroned he looks out   on all the inhabitants of the earth,15 he who fashions the hearts of them all   and observes all their deeds.16 The king is not saved by his great army;   a warrior is not delivered by his great strength.17 The war horse is a false hope for salvation,   and by its great might it cannot rescue. 18 Behold, the eye of the Lord  is on those who fear him,   on those who hope in his steadfast love,19 that he may deliver their soul from death   and keep them alive in famine. 20 Our soul waits for the Lord;   he is our help and our shield.21 For our heart is glad in him,   because we trust in his holy name.22 Let your steadfast love, O Lord, be upon us,   even as we hope in you.

Jim Fanell explains China's "salami slicing" tactics in the maritime domain, using law enforcement vessels to claim sovereign jurisdiction over waters east of Taiwan. He recommends the U.S. counter these moves by sending an aircraft carrier strike group through the Taiwan Strait to assert international law. (2)1910 IDAHO