Podcasts about Syria

It has been nearly four and a half years since the Russian intervention into Ukraine instigated by the United States and other Western nations. Ukraine, through its alliances with terrorist organizations on the African continent and in Syria, and now through its attack on an Iranian civilian ship, is demonstrating that it is a tool of Western imperialism. Clearing the FOG speaks with Phil Wilayto of the Odessa Solidarity Campaign about the long history of Ukraine's far right white supremacy elements, the 2014 US-backed coup and the West's efforts to prolong the war on Russia to serve their imperialist interests. For more information, visit PopularResistance.org.

This month, on Laura Flanders & Friends, we turn to the state of journalism—at a moment of deep disruption, consolidation, and consequence.  Across the country and around the world, newsrooms are shrinking, ownership is concentrating, and the very idea of a free and independent press is under pressure. But journalists aren't simply standing by—they're pushing back, reimagining their work, and, in many cases, taking matters into their own hands. This show is made possible by you! To become a sustaining member go to LauraFlanders.org/donate Description: Mainstream media has a lot to account for in 2024, but go back 90 years, and prestigious publications have often failed to see when things were so clearly wrong. In 1930s Germany, many journalists downplayed Adolf Hitler's ascension to power, with the New York Times writing “There is no warrant for immediate alarm…The more violent parts of his alleged program he has himself in recent months been softening down or abandoning.” But one young British journalist who, seeing what was happening, quit his job with The London Times and founded The Week, a newsletter that became famous for its opposition to fascism and the Western powers that were enabling it. His name was Claud Cockburn, and he's the subject of a newly-released biography by his son, Patrick Cockburn, “Believe Nothing Until It Is Officially Denied: Claud Cockburn and the Invention of Guerrilla Journalism,” out now via Verso Books. Patrick is an award-winning journalist himself, with a long expertise in the Middle East. And Patrick is Laura Flanders' uncle; Claud is her grandfather. How did mainstream media miss what Claud knew about the rise of Nazis, and how did his guerilla journalism make an impact? And why is Claud's story so relevant now? All that, plus a commentary from Laura. (anchor episode originally released November 15th, 2024) Guest: Patrick Cockburn, Journalist, and author including “Believe Nothing Until It Is Officially Denied:  Claud Cockburn and the Invention of Guerrilla Journalism”, Verso Books.   Watch the broadcast episode cut for time at our YouTube channel and airing on PBS stations across the country  Note- Full Conversation Release:  While our weekly shows are edited to time for broadcast on Public TV and community radio, we offer to our members and podcast subscribers the full uncut conversation.  The following is from our episode "Patrick & Claud Cockburn: A Legacy of Guerilla Journalism Against Media Complacency."    These audio exclusives are made possible thanks to our member supporters. Become a supporting member at https://LauraFlanders.org/Donate   Related Laura Flanders Show Episodes: •  Stephanie Flanders on A Trump Economy & What to Watch in The Ultimate Election Year, Watch / Podcast: Abridged, Uncut Conversation •  Arundhati Roy: Freedom, Fascism, Fiction and the Pandemic Portal, Watch / Podcast:  Abridged, Uncut Conversation • Laura's Commentary, F-Word:  Bodies, Borders, Resistance, Rebirth:  Arundhati Roy, Podcast •  Patrick Cockburn on Syria, Watch   Related Articles and Resources: • Opinion:  Is Trump a fascist?  Probably - but not like those of the 30s, by Patrick Cockburn, November 9 2024, iNews • Opinion:  Netanyahu knows the US can't restrain him now, by Patrick Cockburn, October 2, 2024, iNews •  Most political disasters are overstated - not this one, by Patrick Cockburn, November 6, 2024, iNews   Full Episode Notes are located HERE. They include related episodes, articles, and more. Laura Flanders and Friends Crew: Laura Flanders-Executive Producer, Writer; Sabrina Artel-Supervising Producer; Jeremiah Cothren-Senior Producer; Veronica Delgado-Video Editor, Janet Hernandez-Communications Director; Jeannie Hopper-Audio Director, Podcast & Radio Producer, Audio Editor, Sound Design, Narrator; Sarah Miller-Development Director, Nat Needham-Editor, Graphic Design emeritus; David Neuman-Senior Video Editor, and Rory O'Conner-Senior Consulting Producer. FOLLOW Laura Flanders and FriendsInstagram: https://www.instagram.com/lauraflandersandfriends/Blueky: https://bsky.app/profile/lfandfriends.bsky.socialFacebook: https://www.facebook.com/LauraFlandersAndFriends/Tiktok: https://www.tiktok.com/@lauraflandersandfriendsYouTube: https://www.youtube.com/channel/UCFLRxVeYcB1H7DbuYZQG-lgLinkedin: https://www.linkedin.com/company/lauraflandersandfriendsPatreon: https://www.patreon.com/lauraflandersandfriendsACCESSIBILITY - The broadcast edition of this episode is available with closed captioned by clicking here for our YouTube Channel

Today's HeadlinesPastor detained in Syria under false chargesMinistry teaches kids in Lebanon to love like Jesus in a world plagued by warFarsi Christian News Network allows people in Iran to find truth amid state censorship

After 200 years of idolatry, God finally allowed the northern kingdom of Israel to be destroyed and the people carried off by Assyria. Meanwhile, the southern kingdom of Judah was being ruled the young, foolish, idolatrous King Ahaz. After being defeated in battle by the Aramean Kingdom of Damascus, Ahaz decided to worship the gods of Syria rather than turning to God for help. He also sacrificed his son to Molech in the Valley of Hinnom southwest of Jerusalem. Then he turned to the Assyrians for help against Israel, Syria, and Edom, cutting up fixtures in the Temple to send to Assyria as tribute. Needless to say, God was not pleased. Apparently, neither were the people of Judah. Ahaz was buried in the City of David rather than in the tombs of the kings of his forefathers. Sharon's niece, Sarah Sachleben, has been battling stage 4 bowel cancer and the medical bills are piling up. If you are led to help, please go to GilbertHouse.org/hopeforsarah. Derek's new book War of the Watchers Book One: From Baal to Balfour is now available at Amazon in paperback and as a Kindle e-book! If you are looking for a text of the Book of 1 Enoch to follow our monthly study, you can try these sources: Parallel translations by R. H. Charles (1917) and Richard Laurence (1821)Modern English translation by George W. E. Nickelsburg and James VanderKam (link to book at Amazon)Book of 1 Enoch - Standard English Version by Dr. Jay Winter (link opens free PDF)Book of 1 Enoch - R. H. Charles translation (link opens free PDF) The SkyWatchTV store has a special offer on Dr. Michael Heiser's two-volume set A Companion to the Book of Enoch. Get both books, the R. H. Charles translation of 1 Enoch, and a DVD interview with Mike and Steven Bancarz for a donation of $35 plus shipping and handling. Link: https://bit.ly/heiser-enoch JOIN US IN ISRAEL (NOTE NEW DATES)! We will tour the Holy Land Oct. 25–Nov. 6, 2027 with an optional three-day extension to Jordan. For more information, log on to GilbertHouse.org/travel. Follow us!• X: @gilberthouse_tv | @sharonkgilbert | @derekgilbert• Substack: GilbertHouse.substacdk.com | SharonKGilbert.substack.com• Telegram: t.me/gilberthouse | t.me/sharonsroom | t.me/viewfromthebunker• YouTube: @GilbertHouse | @UnravelingRevelation | @thebiblesgreatestmysteries• Facebook.com/GilbertHouseFellowship Thank you for making our Build Barn Better project a reality! We truly appreciate your support. If you are so led, you can help out at GilbertHouse.org/donate. Get our free app! It connects you to these studies plus our weekly video programs Unraveling Revelation and A View from the Bunker, and the podcast that started this journey in 2005, P.I.D. Radio. Best of all, it bypasses the gatekeepers of Big Tech! The app is available for iOS, Android, Roku, and Apple TV. Links to the app stores are at www.gilberthouse.org/app/. Gilbert House T-shirts and mugs! New to our store is a line of GHTV and Redwing Saga merch! Check it out at GilbertHouse.org/store! Think better, feel better! Our partners at Simply Clean Foods offer freeze-dried, 100% GMO-free food and delicious, vacuum-packed fair trade coffee from Honduras. Find out more at GilbertHouse.org/store. Our favorite Bible study tools! Check the links in the left-hand column at www.GilbertHouse.org.

ORIGINAL AIR DATE: JUNE 18, 2015Editorial Note:  There are no original show notes that could be retrieved for this broadcast from 2015.  L.A. Marzulli talks about the California drought, conflict in the Middle-East, prophecy, star-children (?) and of course, the Watchers.  

In this episode of WSJ's Take On the Week, co-host Telis Demos is joined by guest co-host and Wall Street Journal reporter David Uberti to break down the Federal Reserve's latest moves, and what oil's volatile pricing—exacerbated by the U.S.-Iran conflict—might mean for inflation and the Fed going forward.  Then, BCA Research's chief commodities strategist Roukaya Ibrahim joins the show to break down what's behind oil's volatile pricing. They discuss what current geopolitical tensions mean for oil and whether recent inventory data suggests a looming supply crunch. Plus, Ibrahim explains why the traditional link between gold and inflation has fractured, and how oil price shocks may impact the Fed. This is WSJ's Take On the Week where co-hosts Telis Demos, writer for WSJ's Heard on the Street, and Miriam Gottfried, WSJ's investing and wealth management reporter, cut through the noise and dive into markets, the economy and finance—the big trades, key players and business news ahead. Have an idea for a future guest or episode? How can we better help you take on the week? We'd love to hear from you. Email the show at takeontheweek@wsj.com. To watch the video version of this episode, visit our WSJ Podcasts YouTube channel or the video page of WSJ.com Further Reading Kevin Warsh Asked the Market to Speak. It Answered. Two Wars Put Stranglehold on Global Energy Supplies U.S. Emergency Oil Reserve Hits Lowest Levels Since 1983: Why It Matters For more coverage of the markets and your investments, head to WSJ.com, WSJ's Heard on The Street Column, and WSJ's Live Markets blog. Sign up for the WSJ's free Markets A.M. newsletter.  Follow Miriam Gottfried here and Telis Demos here.   Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

After 200 years of idolatry, God finally allowed the northern kingdom of Israel to be destroyed and the people carried off by Assyria. Meanwhile, the southern kingdom of Judah was being ruled the young, foolish, idolatrous King Ahaz. After being defeated in battle by the Aramean Kingdom of Damascus, Ahaz decided to worship the gods of Syria rather than turning to God for help. He also sacrificed his son to Molech in the Valley of Hinnom southwest of Jerusalem. Then he turned to the Assyrians for help against Israel, Syria, and Edom, cutting up fixtures in the Temple to send to Assyria as tribute. Needless to say, God was not pleased. Apparently, neither were the people of Judah. Ahaz was buried in the City of David rather than in the tombs of the kings of his forefathers. Sharon's niece, Sarah Sachleben, has been battling stage 4 bowel cancer and the medical bills are piling up. If you are led to help, please go to GilbertHouse.org/hopeforsarah. Derek's new book War of the Watchers Book One: From Baal to Balfour is now available at Amazonin paperback and as a Kindle e-book! 

Group Guide Use this guide to help your group discussion as you meet this week. Acts 1:1-5 Spencer Carey Download TranscriptGood morning. My name is Spencer. I am one of the pastors here. We did it you guys. We made it through 2 Samuel. 1 and 2 Samuel.And now we're in the book of Acts. So if you're new to our church, we typically, not exclusively, but the majority of what we do is we walk through books of the Bible. And we're gonna go verse by verse, passage by passage. And we're in Acts chapter 1 today. As we begin the book of Acts, we'll be in this for the next season. We're in the first five verses of the book of Acts.That is on page 1053, 1053 in your black Bibles. The main text will be coming from the Bible. So we will hold a Bible and read that with this. There'll be other texts. They'll be on the screen. But we're gonna introduce the book of Acts because it is wise when you jump into a book to have some context for what you're actually studying.So I want to point out three things as we begin to introduce us, I think, well to understanding the book of Acts. If you grab a study Bible, like the ESV study Bible, you open it up before we start reading a book. If you're gonna study it, you're gonna see different introductory elements. And I'm gonna give you three that kind of help us frame our time together in the book of Acts. Genre, author, and purpose. So let me hit those very quickly.It's important to first know the genre because not all scripture is the same. You don't read Proverbs like you read the Psalms, like you read Genesis, like you read the Gospels, like you read the epistles, the letters in the New Testament. They are all, they come from different genres. So it's important to understand what you're reading before you jump in. The book of Acts is historical narrative. Functions like the Gospels in that way.It's historical narrative. It's a bunch of stories that tell the story of how the church began starting in the first three decades of the church is what the book of Acts and 28 chapters covers. So from around 33 AD to around 60 to 65 AD, we're gonna read a bunch of stories and teachings that shaped the church early on and that we get to be shaped by as well. So it's one of the longest books in the New Testament. The Gospel of Luke is the only book that's longer and we'll be in it for a bit. So the second thing that is helpful to know is the author.And the author is Luke. So Luke was inspired by God to write this. So let's introduce ourselves to Luke. We don't know a ton. Here's what we do know. Luke was likely Greek.Okay. He may have been Jewish, it's debated, but if he's Jewish, he's very what you would call Hellenistic, meaning he's very Greek influenced. So he's Greek. What we also can see from the letters of the New Testament is he's likely a doctor. So likely a physician like Mike Goble who was just standing here leading us in prayer.He's a doctor. It's also clear that he's an historian. He was tasked with the job of both telling an orderly account of the Gospel in Luke of Jesus Christ and his life, his ministry, his death, his resurrection and the book of Acts, which tells the story of the early church. So some will say that Paul wrote most of the New Testament. It's actually not true. When you go by word count, Luke actually was inspired to write most of the New Testament because Luke and Acts is longer than all Paul's 13 letters combined.Fun fact. Three, purpose. Okay. Why is the book of Acts and our Bibles? Why did God inspire it? Why was it so important that it became an essential part of what's called the New Testament canon?What is the official books of the New Testament? Why do we have this? That's what we get to look at today. One of the things that's clear when you read the book of Luke is that there's this foreshadowing of the inclusion of the Gentiles. So that's basically, I would assume everybody in this room that comes from a non-Jewish background.There's this foreshadowing that the Gospel is going to go to the nations and that we're going to be included. And the book of Acts is going to show us how. How we are brought into the household of faith. So we're going to see this. We're going to look at the values and the witness and the Gospel that spread all that comes out of this. We're going to look at key figures like Philip and Peter and James, the brother of Jesus Christ, and Paul.We're going to look at all of this. And when you actually, if you look at a Bible and you go to Acts, oftentimes they're going to have the subscript that we have from the earliest manuscripts that says Acts of the Apostles. And if you read that, it may lead you to believe that this book is primarily about the work of the apostles. But what we're going to see is this book is primarily about a God rescuing his people and his rescue plan for the nations. And then even more of the point, one of the things that makes Acts so unique and so essential is it gives us the most comprehensive window into the third member of the Trinity, the Holy Spirit.We're going to read a lot about the Holy Spirit. No book in the Bible mentions the Holy Spirit more than the book of Acts. It would be wrong to say that this book is only about the work of the Holy Spirit, because God the Father and Jesus Christ the Son are both present and loom large in this book. But there's no other book in the Bible that gives us a more upfront window to the work of the Holy Spirit than the book of Acts, which makes this very helpful for us as we want to be a Spirit empowered people and the season that we're in trying to be missional and planting a church. So we're very excited to be able to walk this book together.And what we're going to see today and these first few verses and what we're going to see throughout this series can be summarized in this sentence, the Holy Spirit in God's church taking Jesus to the world. That what we're going to see is the Holy Spirit in God's church taking Jesus to the world. So let me pray and then we'll walk through this introduction together. Heavenly Father, we thank you for the good news of the gospel that we just sang about, that we just prayed for, that we just recited from the Scriptures. God, I pray that you would help us be, have open eyes to see how you started your church and what it's built upon.And we ask this in Jesus' name. Amen. All right, go to verse one. In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach. So let's pause there.Out the gate, there should be some questions that jump off the page. Who's Theophilus? When did you do all this, where you dealt with all the things that Jesus began and taught? And that is why understanding Acts, it's very helpful to have a working general knowledge of the book of Luke. The gospel of Luke helps us understand the book of Acts. Luke functions very much like a part one and Acts functions very much like a part two.So what I want to do a little bit today is to go to the book of Luke and to help us see a little bit of how this helps us understand Acts. I want to go to Luke chapter one. This will be on the screen. You can look up here and hold that place in Acts because we'll come back to it. Luke chapter one says, many have undertaken to draw up an account of these things that have been fulfilled among us just as they were handed down to us by those who were, who from the first were eyewitnesses and servants of the Word. With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you most excellent Theophilus so that you may know the certainty of the things you have been taught.So this is very similar to the introduction to the book of Acts. Who is Theophilus? We don't know for sure. We know that his name means lover of God. Theo and Phyllis, those are two different Greek words to come together, lover of God. It is very likely that he was a wealthy Christian who put the money forward for Luke to do the work of gathering all these reports.It takes time and energy and effort and money to go and travel throughout all of the New Testament world and to put together what is the gospel of Luke? What is these stories that tell us about the life, death and resurrection of Jesus Christ? And we should be familiar with that concept because we know today they are investigative reporters, that they make their living, they get paid to go out and do investigative work and put together reports from Bob Woodward and his work all the way to reporters like Christopher Rufo today. They are all types of different people that get paid to put together reports.And that is what Luke was. He was an historian who got paid and traveled to go and put together this gospel of Luke that tells us about Jesus Christ. And what I appreciate about Luke is that he's not only just giving us a bunch of facts about Jesus, he does the work of organizing it into a story. So when you read it, like the other gospels, it has story arc. So most stories, the gospels, stories in the Bible and stories that you go and you watch in the movie theaters, most stories have a general story arc.There's an introduction, there's rising tension, so there's going to be some different plot things that happen. There's rising tension, there's a climax, and then there's resolution. That's the majority of stories. And when you read the gospel of Luke, there's an introduction to who Jesus Christ is. He was born. And then all of a sudden, very early, you see the rising tension as he's ministering and establishing and teaching the kingdom of God.He's got the tension with the Pharisees and the religious leaders. And there's this tension that builds all the way towards Jerusalem where Jesus Christ is crucified, where he is resurrected. And then there's this resulting action, which is the commissioning of the church. And I appreciate that because it makes reading the gospels a lot of fun. It helps us see that he's a good storyteller in pulling all these stories together for us to see. But buried in the end of the gospel of Luke, in what we just read a few minutes ago, is a bit of a cliffhanger.And I also appreciate the art of a cliffhanger. My oldest recently has gotten really into books. She loves reading. And what happens sometimes is that she'll come down tired. And she's like, I'm so frustrated because I just want to go to sleep. But every chapter, there's just this cliffhanger.And I just have to keep reading. And it's like, I love that you love reading. We're going to have to learn to live with a cliffhanger for a bit because you actually need to go to sleep. But cliffhangers do that. They kind of leave something lingering that draw you into the next part. And that's what's the genius of the end of the gospel of Luke.And I want to go back to what we read just a few minutes ago so that we can see that. You get the very end of Luke, chapter 24, verses 44 through 49. This is how the gospel of Luke ends. Then he said to them, this is on the screen, these are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and the prophets and the Psalms must be fulfilled. Okay. That's what we call biblical theology.That's the reality that the entire Old Testament, all of it points to Jesus Christ. And he sang it. Listen, law, the prophets, Psalms, all of it points to me. Verse 45. Then he opened their minds to the scriptures, which is Jesus Christ, opening their minds to understand.46, And said to them, thus it is written that the Christ should suffer, and on the third day rise from the dead. 47, and that repentance for the forgiveness of sins should be proclaimed and is named to all nations, beginning from Jerusalem. You are witnesses of these things, and behold, I am sending the promise of my Father upon you, but stay in the city until you are clothed with power from on high. So Jesus points to the climactic work, his death, his resurrection. And then he tells them in verse 47, really a preview of what is ahead. He nods to, you're going to go and preach.It's going to be the message of this gospel of his life, death, and resurrection. You go preach that there's going to be a call for repentance of sins. They're going to experience forgiveness that washes and covers us. This is what you're going to proclaim, and that message is going to the nations. You are going to be witnesses of this. But first, you're going to go to Jerusalem, and you're going to wait, because power is going to come from on high.Wait for the promise of the Father. It's coming, but you go into Jerusalem first, and that's like the cliff thing. Oh, wait, what? And it's like, oh, I want to know more about that. And here's the good news. You don't have to wait a year for part two of the movie to come out.You can just flip over the book of Acts, which is what we're in. So go back to verse one. Now, we have a good working knowledge of what Luke is doing in the gospel of Luke. Pick up in verse one, the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, verse two, until the day when he was taken up after he had given commands through the Holy Spirit to the apostles whom he had chosen. Which just for a moment, I appreciate that what is clear is that when Jesus is teaching his disciples throughout his ministry, the Holy Spirit is present with him, teaching his followers.Verse three, he presented himself alive to them after his suffering by many proofs, appearing to them during 40 days and speaking about the kingdom of God. Okay, so there's a period of time between Christ's resurrection and his ascension, which is what we're going to look at next week is when he ascended to the right hand of God the Father. That period of time is 40 days. So in that 40 days, when you look and read the end of the gospels and you pick up in this part of the book of Acts, we don't get all likely of what Jesus did during that period. We can tell that he appears to them at various times.He's not with them every second, but he appears to them and what he's doing is he's preparing them. He's teaching them the kingdom of God and he's preparing them for what awaits them. He appears to them in Jerusalem. He appears to them on a mountain in Galilee. He appears to them on a lake in Galilee and he's doing the work of preparing them for what's next for the unfolding plan to reach the nation. So he's preparing them, but also what I like in this passage is it points out that he's also establishing that he is alive, that there are witnesses who have seen Christ.That's why Paul in 1 Corinthians, he points out that there are 500 people at one point that saw Jesus in the flesh. So Jesus is both preparing his church for what is ahead and establishing I am alive through all types of eyewitness accounts that we read in the scriptures. So he's in the period of preparation preparing them for what's next over that 40 days and now he's here verse 4. And while staying with them, he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which he said, you heard from me for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.So Jesus is getting ready to ascend, but he tells them you're going to wait. You're going to wait in Jerusalem. You're gonna wait for the promise of the Father and that's foreshadowing what we're going to see the coming of the Holy Spirit upon the church. You're gonna wait for the Holy Spirit to come upon you. Now at this point, it's very likely Jesus has taught them all about water baptism from the moment that he's baptized until now.And they should have the understanding at this point that baptism is the new covenant sign that you belong to God. But what they're going to learn is that faith does not begin with water baptism. It doesn't begin with water that faith begins with fire. That faith begins with fire that comes upon you when the Holy Spirit changes you into a new creation in Christ Jesus. When you believe the gospel of Jesus Christ, the baptism of the Holy Spirit overtakes you and changes you into someone who is new that you belong to Jesus Christ. And then you enter the waters of baptism to declare that you belong to him, which is why we as good Baptists baptize after someone is converted to Jesus Christ.That's what he's giving a nod to here at the end of this verse five. So he's telling them they need to wait. You're gonna go to Jerusalem and you're gonna wait for the Spirit to come upon you. And then you're going to begin to see this wonderful redemption plan that's going to unfold. And the rest of the book of Acts is how that plan unfolds. God in his people with them, bringing them into his mission to reach the nations.And I personally am very thankful that God brings us out of the stands and into the game so that we get to participate with our God in doing the most important eternal work there is. Around this time every year, I get excited because football is not far away. Okay. I love football. It's my favorite sport. I like other sports.Football is my favorite. I like how in August as the first game approaches, how delusional I get into thinking I will convince myself by the end of August that Lenora Sellers may be a Heisman candidate for the University of South Carolina. It's going to happen. I can convince myself of that delusion while also know I can't wait for the disappointment. It's going to be so exciting. I hold those two intention simultaneously and I get excited because I love watching the Gamecocks.I love watching us take on like blue blooded SEC programs like Kentucky and Mississippi State on the SEC Plus Network where we usually play. I just I look forward to it. I like pro football. I like watching. I'm a huge Indianapolis Colts fan. I love watching every season.I was like one time we won the Super Bowl in my entire life and I enjoy doing it. I love watching it. But let me tell you something. When I play football, I had way more fun. When I got to play football growing up, I mean Friday nights were way better than Saturday mornings in the stands. Friday nights in the field were far superior to ever watching something on TV or being there in person to watch it.No, it was a lot more rewarding, a lot more fun to be in the game playing. And what I appreciate about our God is that this wonderful redemption plan that He has given us, that He's unfolding for us, we get to participate in. That we get to wait for the power of God to come upon us and we get to be obedient to where He calls us to go. We get to see the spirit change people's lives. Guys, there's nothing more wonderful in this world than declaring the good news of Jesus Christ to someone who does not believe. And then God goes to work in their heart, brings them to faith in Jesus Christ.And then 10,000 years from now, you are standing in the presence of Christ with that brother's sister because you leveraged your life now for eternity. There is nothing more important. There's nothing more glorious. There's nothing more wonderful. And none of that happens unless the Holy Spirit is present. None of that happens unless the Spirit goes to work.We're like little kids that just want to get in the game and we're like three feet tall and we want to dunk a basketball and we can jump two inches off the ground and we're dreaming up just I want to dunk it and then we get picked up and we get to participate. And that's what the spirit does in us. He works in us in a way where we get to be a part of this, the Holy Spirit in God's church taking Jesus to the world. That's what all of this is about. And that's what we're gonna see throughout the book of Acts. The Holy Spirit in God's church taking Jesus to the world.I just want to give you a preview of what's ahead. I want us to see how this this theme of the Holy Spirit and God's church taking Jesus to the world, how it shows up all over the place. Because we'll work through Acts 1, then we'll get to Acts 2. And in Acts 2 we're gonna see at the festival of Pentecost where all the Jews are coming in to celebrate that at the right time the Holy Spirit will descend upon the church. And then Peter who, think about this, just six weeks before that was denying Jesus Christ repeatedly, stands up what we'll see at Pentecost and preaches a sermon where 3,000 plus people, their eternity has changed and the church begins.And then we're gonna watch from Acts 3 to Acts 6 as the church explodes in Jerusalem. The Spirit working in profoundly wonderful ways as people are being changed. And with that comes what Jesus promised. That if you declare the good news of Jesus Christ, you will be persecuted. You will suffer and they do. And as the church begins to declare the good news of Jesus Christ and powerful, wonderful things begin to happen, the church begins to be persecuted.And that comes to the head in Acts 7 when Stephen, a servant of Jesus Christ, is declaring the gospel and he's murdered and martyred for his faith. And then we'll see how the Spirit uses that. Because the Spirit uses that to expand the church further. When we get to Acts 8 we'll see how this plan is unfolding because they're gonna spread when they're being persecuted into Samaria, into Syria. And now the gospel is spreading. And then we'll follow this as Acts 10 to Acts 12 we'll see the finally how the Gentiles are included and how God works in that.We'll see in Acts 13 at Antioch when the church is commissioned and Paul and Barnabas are sent to go and take the gospel to Asia Minor into Europe and the gospel begins to spread from Acts 13 to Acts 20 all over from Turkey to Greece. The gospel begins to go everywhere. And then as we finish the book of Acts we're gonna see in Acts 21 to 26 when Paul is giving a defense for the gospel as being persecuted, being imprisoned, and that he uses his imprisonment for the gospel to go forward. He uses imprisonment to get the gospel to Rome. He's like I want to get to Rome. So I'm gonna be in prison and that's where I'm going.And then Acts 27 there's a shipwreck and then Acts 28 he finally gets there. And what I love about Acts 28 is when he gets there guess what there are any Christians there. That's what God does. He keeps working in lots of different people. But you keep reading this the Holy Spirit and God's church taking Jesus to the world.You keep following chapter after chapter after chapter and then all of a sudden you get to 28 you get done reading it and it just ends. It's like Luke just dropped the pen and said I'm done. It's the wildest thing. Go read through the book of Acts. I encourage you guys as we start this series go read through the whole book. And you get to the end and it's just like this isn't complete.And we know that Luke knows how to write a story because you can read the gospel of Luke and you can see such compelling story arc and how it and it just that's not we just have this rising tension and it just stops. He just quits writing and it's clearly so incomplete. It's not like any other book in the Bible just stops. And the question that should linger is why. Why? Why is it just that?And the answer is because the story isn't finished. Acts continues. The story isn't finished. The gospel is still trying. We're still taking the gospel to every tribe nation and tongue. The story isn't over.The church keeps going. Years ago there were some clever Christians that came up with a church network name called Acts 29. Which was brilliant. But it was a statement on it keeps going. That we are living and Acts continues. That the story continues.And it does. It continued in the first century as the gospel spread from North Africa to as far as Spain over to India and to Asia. The gospel spread as of the next few centuries as the church began to be further established as they were once a persecuted minority. Faith becomes a majority faith in the Roman empire. And the church begins to grow and to expand and that eventually you follow the centuries and centuries later that there were some Christians who were being persecuted for their faith by the established church of England. And they say we want to go to this new place called America.And they travel to America and that kind of starts a big wave of Christians moving and pastors moving and missionaries moving to America. And eventually you saw land in this state where they start churches from the coast up to the upstate. And eventually at around the early 1900s people came to this part of the river and they began a new church. First Baptist Church of Casey. And this church ministered for a century and then all of a sudden another church started up in the area of Mill City Church. And then a few years later we merged together as one church, Mill City Church.And the spirit is still at work taking Jesus to the world. And what I love is that if you've ever read a book, you ever watched a movie that leaves the ending ambiguous? That leaves a cliffhanger? Instead of getting frustrated, what I like to do is I like to dream a bit. I like to imagine what actually is going on and what could be. Like if you watch the movie Inception, you get to imagine does the top fall or does it keep spinning?And you get to dream a bit about what that can be. If you read a book like The Giver, you get to imagine does he make it? Did he die in the snow or did he make it to experience reality? Whatever story has this ambiguous ending that is unclear, you get to dream a little bit about what that gets to be. And when you read the book of Acts, what I want us to do is I want us to dream a little bit. When we walk through this series, I want to dream about what can be.That if the Holy Spirit is at work in the church to take Jesus to the world, then let's dream a little bit. Because I'll tell you something, we dreamed for years about doing what we just prayed about earlier. For years we dreamed about planting a church. We want to multiply this church. We want to expand to a different part of the city. And then finally God put the pieces together.And if you've been here the last six months, you remember to hear this story. And I'm excited about sending out Oak Ridge. I'm excited about our little small version of Acts continued that we get to do. I'm excited that Mike who is just standing up here and that Isaac get to head out with right now it seems like 60 of y'all counting to go and take the gospel to a very strategic place on exit 51 to reach that part of Lexington that expands all the way into Gilbert and as far as Leesville. Like I'm pumped about that. But if we do that and we go, yes, we did it.We nailed it. We accomplished it. Then we missed it. If we think we've arrived at this, if we think that Jesus Christ's blood was poured out and wrath came upon him, that he conquered death at the resurrection, that he ascended to the right hand of God the Father to be king over all of creation, that the Holy Spirit descended upon the church for just Mill City in Oak Ridge. We missed it. So we need to dream a little bit.We need to dream about what can be. Dream about how God can continue to work because we got work to do. I'm gonna put up a timeline that'll hopefully help visualize this. You can go to that slide. Christ ascended almost 2,000 years ago. Like literally we're getting close to almost literally 2,000 years ago.Okay. At some point he's promised he's going to come back. He's going to return. Now you go to the next slide. I don't know where we are in this timeline. Don't get hung up on this.If you were in the book of Revelation, it's clear that you know we don't know where we are in this timeline, but we're somewhere in the middle of this. Now this expands for thousands of years. We've got a small place in that timeline where we have work to do until he comes back. And we should dream about what that gets to be. Because here's the deal. We've talked about this and we'll keep saying this, that once we set out Oak Ridge, everyone has work to do.There's no neutrality in how this is going down in January. Oak Ridge is going out and they've got work to do. And everyone who's staying here, we have work to do. So I want you to dream. How are we going to be obedient to the call to go and make disciples? How are we going to do that in our version of the Acts-continued story?What are we going to do? I want to give you some considerations for how you should think of this. Some of you need to start taking your faith more seriously. Some of you come on Sundays and you go to a group and or hopefully both. But what it has largely been is a time for you to be filled up.And don't miss something. We want we want you to be filled up. We want you to grow in maturity. But maturity in Christ is not just consuming and being filled up. It's pouring out. That God fills us so that we might multiply ourselves into others.That we might make disciples. The great commission is to make disciples. And some of you need to press into maturity. You get the wonderful opportunity to do that. You get to go deeper into the Bible, deeper into the discipline of prayer. You get to help you have a zeal for evangelizing, for sharing the gospel with your friends, your neighbors, your co-workers.And then I hope you get people that are coming around that don't know Jesus or just new to Jesus and you get to sit with them and point them to who Jesus Christ is and say, come follow me as I follow Christ. There's no better way to use your life than for the sake of helping others know Christ. And you get to. And this next season, you get to be a disciple maker. Some of you will have the opportunity to become a leader in training in your group. And you should take it and you should want this because community groups are the means by which we advance the mission in our city.Okay. Our groups are how we reach our city and our group leaders, you can talk to them. Leading a group is wonderful, but it's also quite difficult at times because the good work that God calls us to do is difficult. That's told to us. And what you get to be as a leader in training is not only grow in knowing more of Christ and maturity, but you get to be a helpful and healthy part of your group. You get to breathe life into your group that when everyone just opts out last minute and the person who was supposed to bring the meat just says, I got the sniffles and I'm out.But you're just like, I'm okay. Well, I'm jumping in. What do you need? That you're going to be a helpful part of your group. And some of you should aspire to them. You should want that.You should want to be a leader. You should want to say, hey, come follow me as I follow Christ. And I want to follow you as you're following Christ. We should want that. There's another thing I want to point out. And when I say this, this is autobiographical.When I led a group, it's reality in my group. Now, I already told my group leader, I'm like, this isn't, this is, this is not just us. This is widespread, but I want to put up group content for a moment. All right. This is last week's group content. This is second Samuel.We have five different versions of group content that show up. It's typically this format. If you're not in a group, you should be in a group and you'll see this and it's pretty great, but there's a gospel centered section. There's a community section. There's on mission section. Something that I've noticed that happens in not just my group, but in a lot of groups is that we will love discussing the Bible.We will love getting deep. We'll get the community and everyone has updates and we'll share and we'll talk. And then all of a sudden it's like time to leave and kids are going crazy and someone hurt themselves. And, and, and, you know, because they ran into the wall or something downstairs, not a, not an adult, but a child. And then it's on mission and it's like, ah, we should do it, right? Yeah.Cool. All right. Let's go home. I'm not going to ask you to show your hands, but how many times does that get buried? That's an afterthought. And it's like that, that needs to come to the foreground.There might be weeks where it's just like, ah, you know what? I love, but let's, we're eating a meal. Let's, let's, let's share some life updates. Let's, let's have some time for this. Let's not miss this because we have friends and neighbors and coworkers who we need to understand the eternal situation that right now they are journeying towards an eternity under the wrath of God because of their sin.And the church is plan a for advancing. You are the person that God has put in their life to tell them Jesus is better, that, that eternity is real and God wants you and is for you and desires you. And it's you. And we need to remember that because what could happen when you get to a church of our size is that you can get comfortable and you can think there isn't a need, but there is. And we can't miss that for a moment. So some of you, some of us need to regain our missional hustle in this season as we dream about what we could be in this Acts continued story.Some of us, some of you need to step up and serve. We've run some Numbers that are out of retreat. We kind of looked at all this stuff. There are 58 members of our church who currently do not serve in any capacity. Now there are some folks who have very, very real legitimate excuses, members of our church who have legitimate excuses for why that cannot happen.But there's a lot that don't. And here's the problem. There's 58 members of our church right now who've set in their commitment. They're committed to serving the church, but they're not serving in any capacity. When we send out Oak Ridge, there's going to be that number drops to 54. Now that tells us a couple things.First Oak Ridge is about to go out with a bunch of people who've served for years. And what Mike and Isaac are going to tell you is guess what? There's more where that came from. You got more work to do there. But what that means for us is that we're losing a big part of our church that has served for years.Like if I put up a chart right now, which I don't have, but if I put up a chart of all the different areas that people serve in our church and I just put in bright colors all the different people who've committed to go to the Oak Ridge church plan and the next slide, after they're gone, it just gets real dark. And it's because we will have opportunities for everyone to pick up a shovel and go. And I'm excited about that. I think you should be too excited about the opportunity to step into Kid City and breathe life into it, to our kids excited to step into hospitality and into groups and a bunch of different ways and to serve and to hustle and to grind because Jesus Christ is worth it.He's worthy of our worship and our service that is worthy of the gospel going forward. We're going to have a variety of ways that we get to dream. And I want you to dream. I want you to have personal dreams where you pray about this. I hope the series of Acts opens that up for you. I've got some.I want to share one of just one that's personal to me. That I feel called to this land and in this area. All right. That wasn't always the case. At one point when I went to seminary, I was like, I'm never coming back. I said it out loud.I'm never coming back. And I came back. Let me tell you something. I love this people. I love this place. Okay.My family history, they came over like 300 years ago to Pelion and they like never left. Like Pillion, West Columbia, Casey Lexington, you draw a triangle and my people have posted up in that area for 300 years. And I personally, I want this part of the Midlands, I want the Midlands to see scores and hundreds and thousands of people come to Christ. Because there's so, I know you think there's, there's lots of people that are, there's lots of churches that there are thousands of people in and around you that do not know and are not following Jesus Christ. And what I'm also seeing is that there are a lot of churches in our area that are dying as a statistical fact.There are a lot of churches in our area that are running in the red financially, that if they lose a few members, they're losing a big part of their church. They're physically dying. They are like a roof replacement away from just, it just have to shut the doors. My personal dream right now is that I want to see men in this church aspire to the office of overseer elder pastor. I want to see men in this church who want to step up and become pastors and pastor churches in this area over the next 10 years that need to be replanted, that need to be revitalized, that need life again. And right now there's a massive pastor shortage across the country.There's a massive pastor shortage. There's a bunch of boomers who are retiring, who are dying, and it's not being filled with younger generations. So what I want to see is men in this church. I want you to pray some dangerous prayers and I want you to ask, do I need to be the kind of man of character that says, follow me as I follow Christ as I shepherd the people of God here or somewhere else? And that's my personal part of the dream. And for the next 10 years, I want to see that happen all over the city.I want 50 years from now the Midlands to look dramatically different in churches because for the next 10 years, we leveraged our time, our energy, our money, and our people to send out pastors and teams of people to go and make more disciples in this city. And I want it to go further because it's been a few years since we have sent a missionary to the foreign mission field. It's been a few years and there are unreached peoples that get the smallest amount of resources and people. And some of you need to go and you don't need to be here in five years. And some of you need to have a conversation with Ben Johnson at 1040 Hub with Tim.Where's he at? Tim Rice over there, who works with IMB. We got missions, opportunities, good Lord. I'd love to see someone go to the nations, but we're going to have to pray and we're going to have to dream and we're going to have to own our part of the Acts-continued story. So in this next season, let's dream a little bit.Let's pray some dangerous prayers. Let's let the Holy Spirit work in a way that gets us in the game. Let's be obedient even when it feels risky, even when it feels uncomfortable. Let's own our part of our very small part, but important part of the story of the Holy Spirit and His Church taking Jesus to this city and the world. Let's pray.Heavenly Father, I pray that You might work in us in this season to stir us towards faith and trusting You. And the fruit of that would show up in beautiful, eternal ways. God, that first means that in this season there are people that do not know You that need to. There are people in this room who do not know You, have not surrendered their life to You, do not see You as Lord, and they need to. And I pray that You open their eyes to who You are and a baptism of the Holy Spirit would take over their lives. God, there are folks in this room that are going, that are going with Oak Ridge, and I am so thankful for their obedience to go, to be uncomfortable, to take risks.Lord, may You bless their labor, and may there be people in the kingdom of God a thousand years from now because they were obedient to go. And God, may You stir in us. May You give us a hustle. May You empower us for the good work that You have right here and beyond for years to come. In Jesus' name, amen.Transcript

Since the United States and Israel launched coordinated strikes on Iran in late February, the world has changed dramatically. More than fourteen countries have now become embroiled in the conflict and there is widespread fear the war could impact the world for years to come. Clarissa Ward, CNN's multi-award-winning Chief International Correspondent, has been reporting on the ground in the Middle East since the outbreak of the war. Ward is no stranger to war and has reported from the front lines of the world's most dangerous conflicts – including in Syria, Iraq, Afghanistan, Gaza and Ukraine. And since the war with Iran began, she has been stationed in Erbil, Iraq, witnessing Iranian drones flying overhead and speaking to sources across a region gripped by fear about where the conflict could lead. In June 2026 Ward came to Intelligence Squared to discuss the remaking of the world order she has witnessed firsthand throughout her career – and what it costs, in human terms, when order breaks down. --- This is the first instalment of a two-part episode. If you'd like to become a Member and get access to all our full ad free conversations, plus all of our Members-only content, just visit intelligencesquared.com/membership to find out more. For £4.99 per month you'll also receive: - Full-length and ad-free Intelligence Squared episodes, wherever you get your podcasts - Bonus Intelligence Squared podcasts, curated feeds and members exclusive series - 15% discount on livestreams and in-person tickets for all Intelligence Squared events  ...  Or Subscribe on Apple for £4.99: - Full-length and ad-free Intelligence Squared podcasts - Bonus Intelligence Squared podcasts, curated feeds and members exclusive series … Already a subscriber? Thank you for supporting our mission to foster honest debate and compelling conversations! Visit intelligencesquared.com to explore all your benefits including ad-free podcasts, exclusive bonus content and early access. … Subscribe to our newsletter here to hear about our latest events, discounts and much more. https://www.intelligencesquared.com/newsletter-signup Learn more about your ad choices. Visit podcastchoices.com/adchoices

#top .av-special-heading.av-gs9o3p-df6f01107eca46217f6892a3152522f4{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-df6f01107eca46217f6892a3152522f4 .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-df6f01107eca46217f6892a3152522f4 .av-subheading{ font-size:15px; } Through My Bible Yr 03 – August 01Amos 6 LISTEN HERE Through My Bible – August 01 Amos 6 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/03-0801db.mp3 See series: Through My Bible Judgment Against Complacency 1 Woe to [1] you who are complacent in Zion, you who feel secure on Mount Samaria,     you distinguished people of the leading nation,     to whom the house of Israel comes. 2 Travel to Kalneh and look.     Go from there to Hamath Rabbah,     and go down to Gath of the Philistines.     Are you better than those kingdoms?     Are their territories greater than your territory? [2] 3 You who are trying to put off the evil day,     you bring near the session for violence! 4 Those who lie on ivory beds,     sprawling upon their couches,     eating lambs from the flock     and calves straight from the stall, 5 improvising tunes on the lyre,     composing music for themselves on musical instruments like David, 6 drinking large bowls of wine—     they slather [3] themselves with the most expensive perfumed oils,     but they do not grieve over the ruin of Joseph. 7 That is why they will go into exile as the first of the exiles.     Those who sprawl out at their feasts for the dead will depart. Certain Destruction for Proud Israel 8 The Lord God swears by himself,     declares the Lord, the God of Armies:     I detest the pride of Jacob,     and I hate his citadels,     so I will hand over the city and everything in it. 9 If ten men happen to survive in one house, they will die. 10 When a relative who burns the bodies [4] comes to take away the bones from the house, he will say to whoever remains in the recesses of the house, “Is there anyone else still with you?” And they will say, “No one.” And he will say, “Silence! For you must not invoke the name of the Lord!” [5] 11 Look, the Lord is indeed giving a command, and he will smash the largest house into fragments and the smallest house into splinters. 12 Do horses run on a rocky cliff?     Does anyone plow the sea with an ox? [6]     Yet you turn justice into poison     and the fruit of righteousness into wormwood. 13 You are rejoicing over Lo Debar.     You are saying, “Was it not by our strength that we captured Karnaim for ourselves?” 14 Indeed, I am about to raise up a nation against you, O house of Israel,     declares the Lord, the God of Armies.     They will oppress you from Lebo Hamath to the Canyon of the Arabah. [7] Footnotes Amos 6:1 Or how terrible it will be for Amos 6:2 The line of thought is difficult to follow here. The context seems to require that the two lines of the verse be parallel statements, each of which requires the answer “no.” The context therefore seems to call for reversing the second comparison, but there is no manuscript evidence to support such a switch. Amos 6:6 Literally anoint, but the reference is not to anointing to office. Amos 6:10 Or who prepares bodies for burial Amos 6:10 Verses 9 and 10 are difficult. Translations vary greatly. Amos 6:12 The translation follows a re-division of a word of the Hebrew text. The main Hebrew text reads does one plow with oxen, a reading which calls for the answer “yes,” but which does not fit the context. Another solution is to repeat the object rocky cliff from the first half of the verse: does one plow a rocky cliff with oxen? Amos 6:14 Lebo Hamath is far to the north in Syria. The Arabah is the rift between the mountains of Edom and the mountains of Sinai, south of Israel. #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo

Matthew Davis is the author of “When Things Get Dark: A Mongolian Winter's Tale.”    He has been an Eric and Wendy Schmidt Fellow at New America, a Fellow at the Black Mountain Institute at UNLV, and a Fulbright Fellow to Syria and Jordan. He holds an MFA in nonfiction writing from the University of Iowa and an MA in International Relations from the Johns Hopkins School of Advanced International Studies.  His recent book is “A Biography of a Mountain: The Making and Meaning of Mount Rushmore.” From the grandeur of Mount Rushmore, located in the Black Hills of South Dakota, to the spiritual serenity of the Leshan Giant Buddha in China, Petra in Jordan, Ellora Caves in India. These carvings connect us to our past and inspire us to appreciate the beauty and complexity of our shared heritage, as well as ensure their stories and significance endure for future generations.

In this episode of The Reformed Brotherhood, Tony Arsenal delivers a rich expository sermon on James 5:1–6, one of the most striking prophetic passages in the New Testament epistles. Drawing on the Jewish literary and cultural context of James's original audience — Jewish Christians scattered from Jerusalem by persecution — Tony unpacks why this text is not a blanket condemnation of wealth, but a devastating judgment oracle against those who hoard riches and oppress the vulnerable. Along the way, he explores the eschatological weight of accumulated wealth, the theology of God's omniscient justice, and the stunning comfort available to the suffering believer. The episode closes by returning to James's thesis: that trials of every kind, including economic oppression, can be counted as joy because of who God is and what He has done in Christ. Key Takeaways James is a deeply Jewish book written to a specific audience — Jewish Christians dispersed from Jerusalem by Saul's persecution, not a general audience of wealthy or Gentile believers. The prophetic "Come now" signals a judgment oracle, not a direct address — James is not rebuking wealthy members of his congregation, but pronouncing eschatological judgment on oppressive landowners using a technique common in Amos, Malachi, and Micah. Hoarding wealth is not morally neutral — it is self-condemning — The corroded gold and moth-eaten garments are not just symbols of decay; they serve as legal evidence against those who refused to use their wealth for God's glory and the good of others. Withholding wages from laborers constitutes a form of murder — In the ancient world, depriving workers of their wages could literally cost them their lives. James draws on Old Testament law to frame predatory economic exploitation as a capital sin. God sees and hears the cries of the oppressed — The wages of defrauded workers "cry out" to the Lord of Hosts, echoing the blood of Abel in Genesis 4. God's justice is not passive or delayed out of ignorance — it is certain and coming. Matthew 25 reframes Christian mercy as care for the body of Christ — The sheep-and-goats judgment is not a general humanitarian mandate, but a specific call to care for persecuted brothers and sisters — and to recognize that mistreating them is mistreating Christ Himself. Trials are counted as joy through the doctrine of imputation — Suffering is not stripped of its pain, but it can be moved from the loss ledger to the profit column because God uses adversity as the instrument of sanctification and glorification. Key Concepts The Prophetic Address: Who Is James Actually Talking To? One of the most common misreadings of James 5:1–6 is assuming James is directly rebuking wealthy Christians in his own congregation. Tony Arsenal corrects this by grounding the passage in its literary and historical context. James employs a well-established prophetic technique — seen in Amos, Malachi, and Micah — of addressing an absent party in order to pronounce judgment on them, while simultaneously comforting those who overhear the oracle. His audience is the dispersed, impoverished Jewish Christians who fled Jerusalem under Saul's persecution. There were almost certainly no wealthy landowners in the room. The "Come now, you rich" is a judgment declaration directed outward, designed to assure the suffering poor that God has seen their oppressor and will act. Far from being a proof-text for radical poverty, the passage is a pastoral comfort wrapped in prophetic fire. Corroded Gold as Legal Evidence Against the Soul James's claim that gold and silver have "corroded" is deliberately shocking — and theologically precise. Gold, uniquely among metals in the ancient world, does not corrode. By saying it has already corroded, James is not making a metallurgical claim but a moral and eschatological one. The accumulated, hoarded wealth of the oppressor has lost its purpose. It sits idle while workers starve, and in doing so it becomes evidence — a legal witness — against its owner in the court of divine justice. Tony draws a direct line between this image and Jesus's teaching in the Sermon on the Mount about treasures stored on earth being subject to moth and rust. Both brothers — Jesus and James — appear to be drawing on the same shared wisdom, likely rooted in the same household and the same mother's instruction. Unused wealth does not just fail to help others; it actively indicts its holder. Counting It All Joy: The Accounting Logic of Sanctification Tony closes the sermon by returning to James 1:2 — the thesis statement of the entire letter — and unpacking the word "count" as an accounting term, directly related to the doctrine of imputation. Just as righteousness is reckoned to the believer in justification, so suffering can be reckoned as joy in sanctification. This is not a call to pretend pain isn't real, or to perform contentment. It is a theological reframing: what belongs in the loss column of the ledger can, by faith, be moved to the profit side — not because the trial was pleasant, but because God is sovereign, good, and working all things toward the believer's conformity to the image of Christ. The oppressor means their wickedness for evil. God means it for glory. The supreme example is the cross itself — the only truly innocent man, suffering the worst evil ever committed, for the redemption of His people. Memorable Quotes The corrosion of that gold serves as evidence for the condemnation of those who are harming you — and the corrosion of this wealth is an indication of the corrosion of their very souls. He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees you — and that should be a great source of comfort. Imputation is an accounting term. And when we count it all joy, we're taking what should be a red line in the loss ledger — what should be an expense — and we're able to move it to the profit. Not because it didn't hurt, and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified. Full Transcript Tony Arsenal: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in the day of slaughter. You have condemned and murdered the righteous person. He does not resist you." It's always a little, uh, strange to sort of jump into the middle of a series, and, um, you know, Wes is one of the most competent preachers that I know personally, so I trust that he has given you a good and satisfying overview. Uh, but I don't feel like I would be doing my responsibility if I didn't at least touch on a few things, uh, related to the, the intro to James that I think is relevant for this particular passage in a way that maybe is not relevant for the rest of the book. So some of this I hope is review, I, I anticipate is review, but I think it's worth, uh, touching on. James, as you know, is the, the half brother of Jesus. He was the leader of the Jerusalem church, and specifically he was sort of the figurehead of the Jewish church as a whole. Um, the Jewish church was the only church for the very early part of the church's growth. There were always, uh, Gentile believers. Even in the Old Testament, there were Gentiles who trusted in the Lord of Israel and the God of Israel. They were often called God-fearers. They rarely converted all the way to Judaism, but they were sort of seen as an attachment to the Jewish people. They didn't participate in all of the blessings of the Jewish people, but they did participate in most. They often had the same kind of protection. They were in a form of covenant with God. Um, they were able to worship and offer sacrifices. The temple itself had a whole portion of the temple dedicated called the Court of Gentiles, specifically for these Jewish worshipers. And as the church spread, primarily through persecution, which we'll touch base on here in a minute, as the church spread out from Jerusalem into Judea and Samaria, and ultimately to the ends of the earth, it took on a, an increasingly Gentile Greek flavor. As more and more primarily initially Greek converts came into the church, and then of course, as it spread to other sort of non-Hellenistic lands, other, other types of people, other nations, other people groups joined the church, the scriptures which-- the New Testament we receive primarily from Paul, at least in terms of the epistles, um, also began to take on a more Gentile flavor. Not because Paul was a Gentile, but because Paul was ministering primarily to Gentiles What we'll see here is that James is a very Jewish book. I'm sure that along the way there's been several kinds of things pointed out to you to show that, but I wanna show a couple things that not only establish James as the author, James the brother of, of Jesus, but also root the, not only the author, but the audience in a distinctly Jewish Christian, uh, context. So you don't have to turn there, I'll read this, but in Acts, uh, 15, which is the, the great Jerusalem Council, uh, we read this. It says, "With the following letter..." So the, the council meets, they make a decision about what k- what parts of the Jewish law were going to be commended to and recommended, uh, and required for the Christian believers, the Gentile Christian believers, and when they're done, they send this letter to all of, all of the churches. And it says, "With the following letter, the brothers, both apostles and the elders, to the brothers who are at, of the Gentiles in Antioch and Syria and Cilicia, greetings." Now, I don't know about you, but I always sign my emails the same way, right? I've got, like, my work signature that I have to use, that the, the hospital makes me use with all the proper formatting and colors and fonts, but I always have the same signature. Mine is very simple. I just say, "Thanks," right? I just sign it as, "Thanks," above my signature, and I'm sure you all have that sort of characteristic way you sign a s- sign an email, or maybe it's the way you say goodbye at the end of a phone call. My father-in-law always says, "So long," which is a phrase you don't hear very often, so it's very distinct to him. We all have these little tells in our communication that sort of tip off who they're from. If you turn quickly back over to James 1, so just flip the page, uh, to the left here, he starts his letter by saying, "James, a servant of God and of the Lord Jesus Christ, to the 12 tribes in the dispersion, greetings." It's the only two letters in the New Testament that we have where the author identifies himself, sends to a sort of generalized audience, and then signs it, "Greetings." Now, James, the brother of Jesus, was the leader of the Jerusalem Church. He was the leader of the Jewish ch- the Jewish Church in general, and he signed the letter coming from the Acts Council as sort of the presiding minister. If, if we were, y- you might call them, like, the moderator of your business meeting, or we would call them the moderator of our presbytery or our session in the Presbyterian context I come from. He was the one who sort of, like, presided over there, and so the letter that went out to the churches was signed in his name and written, drafted by him. So we see this characteristic way that the letter is addressed with this final word, "Greetings," which is not used frequently in the New Testament We also see when we look at the language carefully that the audience of this, uh, of this letter, it's debated and there are good arguments, but i- in my opinion, it's very clear that the audience of this letter is not Jewish Christians in general or, uh, Jews who have not yet converted. There are some people who would say that 'cause they're called the 12 tribes. But instead it is the Jewish Christians who originally dwelled in Jerusalem and were sent out into the countryside after the persecution that was started primarily by Saul. If you look at Acts, Acts 1 which is, uh, the passage where Saul begins to persecute the church or where Saul kinda comes on the scene as the persecutor of the church, there's a couple distinct, um, distinct linguistic markers we should touch base on. Starting in verse one it says, "And p- Saul approved of his execution. And there arose a day-- that day a great persecution against the church in Jerusalem. They were all scattered throughout the region of Judea and Samaria, except the apostles. Devout men buried Stephen and made a great lamentation over him. But Saul was ravaging the church and entered the house after house. He dragged off men and women and committed them to prison." When we look at this and we compare it to that, uh, again, that first verse of James where he says to the ones who are scattered, we see that there's a pretty strong linguistic parallel that tells us that the people he has in mind for this letter, the people he's addressing, are the same people who were dispersed or scattered out of Jerusalem in the persecution. When he says to the 12 tribes in the dispersion, that word dispersion is not really a translation. It's what we call a transliteration. So it's not like we've taken a word and sort of given it an English word. We've just changed the word, the letters over to English letters. In Greek, the word is diaspora, dispersion, and in, uh, Acts 1, the verb used to, to sort of describe this scattering of them is diaspero. And it is a picture of scattering seed. This is what a farmer would do. So it's not even the normal word we would use when someone is fleeing persecution. It's this idea that God has scattered Christians out into the world, in this case by persecution. He scattered them out into the world to be planted. A lot of this is where we get phrases from Tertullian about the blood of the martyrs is the seed of the church. Now, why does this matter? As I mentioned, we often think in Gentile categories when we're reading the New Testament, and for good reason. One, we're all, all Gentiles, I'm presuming. I, I don't, I don't think-- I think I mentioned this last time, and no one came up and corrected me. I don't think anyone here is ethnically Jewish with ancestry that they're directly aware of, you know, where they trace their lineage directly back. Europe is a, a big amalgamation of just about everything, so most of us probably have a smattering of different ethnicities. But none of us are ethnically Jewish to the idea that we would, uh, identify as such in the same way. And even if we were, we've been raised and grown up in a Gentile context. We live in the West. We have-- We think in different categories. And what's more is most of the New Testament is written primarily to Gentiles by someone who is ministering to Gentiles. So Paul uses a fair amount of, of Hebraisms or things that are related to the Old Testament. Of course, he's explaining the Old Testament, and he makes ample reference to the Old Testament because that is the word of God, and it is profitable for our teaching, our correction, our reproof, and ultimately for our, our sanctification. But he uses metaphors and language in a way that is not common to the Israel context that Jesus and James and Peter and the other apostles were raised in. We don't have time to go there, but there's even some metaphors that Paul uses that are actually used the opposite way in, uh, in the more Hebraic Jewish, uh, epistles we have. One example that comes to mind is, um, Paul looks at the concept of milk, and that's not necessarily a good thing, right? It's not a bad thing, but it's what immature believers use, right? They can't handle the meat of the Bible. They have to be given the milk of the gospel before they can progress to the meat. In the Book of Hebrews, which I don't think was written by Paul, and in other places, Peter uses milk as a way to talk about nourishment, right? We think of the land flowing with milk and honey. Milk was not seen as some sort of substandard food that was only for babies. It was seen as, like, the richest, best thing that you could eat. We all have a linguistic environment that we grow up in. We all have a shared vernacular. You know, if I say something like, "You can't get there from here," everyone knows what that means. Obviously, you can get there from here, but you have to take this circuitous route. We know what that means. I think if we went around the room, we probably would find that there is this shared language. And then if we took individual families, we'd find that even within those families, there's further narrowing down of sort of like inside jokes and words that are used in ways that are not necessarily the same as others So when we read James, or when we read the letters of Peter or the letters of John, we should default to thinking more along the lines of comparing them to the words of Christ in the Gospel, first and foremost, and then to the Old Testament before we start to think about them necessarily comparing them to Ja-- or to Paul or to other kind of first century Hellenistic literature. That's not, of course, to say that Paul and James contradict. I'm sure that we went through a long explanation with much detail when you got to James chapter two, which is, of course, the most famous example. Paul uses the word justification or justify in a legal sense to make or to declare someone to be righteous. It's the verdict that the judge delivers, and it communicates the status. It actually performs what it says. When the judge says, "I find you not guilty," it changes your status from being potentially guilty to being cleared of all charges. Paul uses it slightly differently. He's not using it in the sense of to make someone righteous or to declare them righteous. He's using it to say they've been shown to be righteous. They've been validated. They've been vindicated. And if we get that mixed up, that's the source of all sorts of confusion. So when we come to this passage, and we'll get there, I promise, when we come to this passage, we have to understand some of the metaphors and the language that's being used draws from an existing body of shared cultural language that is foreign to us and is in some ways foreign to the rest of the New Testament, apart from what we see in the Gospels And it's important to remember, and this is why it's so key to land, that the audience of this letter is the persecuted, poor Jewish Christians who probably had a fairly comfortable life, relatively speaking, living in Jerusalem. These are city folks. These are people that live in Jerusalem or farm into the fields immediately around Jerusalem. They were established. They owned land. They probably had family that they had to leave, and now they're scattered out into the country with nothing. They're sent out into the world with no jobs, no family connections, no social welfare. Because they've left the Jewish faith, at least from the perspective of the Jews, they can't even go to their Jewish brothers and sisters and rely on the hospitality that's required in the law of Moses This is so important when we think about how James opens the letter and delivers what I think is his thesis statement. "Count it all joy, my brothers, when you face trials of every kind." Trials like not knowing where the next meal is gonna come from, not knowing where the next roof over your head is, not being sure you can feed your children. We all face real trials and tribulations in our life. Some of them are related to our faith, and some is just the fallen human condition in the fallen world we live in. But we're talking here about a totally different category of, uh, trial and persecution than most of us hopefully will ever experience That brings us to our actual passage now. James opens up this section with a linguistic marker that signifies this is a change in topic. He says, "Come now," or another way to translate it might be, "Now listen. Listen up." When my son is doing something that, uh, I need him to stop or I need to give him instructions, I hold him by his shoulders and I say, "Look at my eyes. I want your eyes right here. Look at my eyes." That's what Paul is doing. He's stopping and he's interrupting the flow of language. This shows us this is a new topic and a new audience. James is not speaking to rich Christians in his audience. First, 'cause there likely weren't any rich Christians directly in his audience. Remember, these are the, the poor Christians scattered out into the Judean countryside, into Samaria He's using a technique that's really common in the prophets. It's common in Jesus, where he's addressing the people who are not really listening as a way to establish that they will be judged, to hold them accountable, but also to comfort those who are hearing the message. This is a form of prophetic address. We see this in Amos, where he's chastising the Jewish leaders. Uh, in Malachi and Micah, this happens. Malachi is primarily, at least initially, is primarily, uh, a book that is railing against the rich leaders in Jerusalem who had oppressed their own brothers and sisters. The chances that those Jewish cr- uh, Jewish leaders were reading his prophecy or hearing his prophecy is pretty slim. So he was addressing a different group to establish the judgment that he was proclaiming on another party. Jesus does this when he says like, "Woe to you, scribes and Pharisees." There were probably scribes and Pharisees in the audience there, but he wasn't just talking to the people in front of them. He was pronouncing a judgment oracle, a judgment prophecy on all people who fit that category, and James is doing the same thing here James is not opposing wealth generally. Sometimes James is used as kind of a New Testament example to justify the idea that we should all be poor and wear shabby clothing and walk around barefoot and dirty all the time. Right? This is a key passage that's used, uh, in parts of the church that really emphasize sort of a poverty-based lifestyle. Think of like the wandering monks of the Middle Ages or the, the, um, sort of more radical exclusionists that exist even in our day. I remember when I was in college, I was really enamored with this figure named Shane Claiborne. Some of you have probably heard of him, and I remember I was so impressed because he, he didn't buy new shoes. He just cut new shoes out of duct tape and put them back together. Now, there's some, you know, there's some rugged, uh, rugged get-it-done-ness that, uh, I think us, uh, New Englanders can appreciate, but God does not call us to wear duct tape shoes, at least not universally. I'm not gonna comment on whether he calls Shane Claiborne to do that. I also don't think Shane Claiborne does that anymore. Um, some of us he may call to a lifestyle of poverty in association with a mission field or in association with a specific calling. He does not call us generally to be poor or to not gain wealth What he is opposing here is the refusal to use wealth appropriately for God's glory and the accumulation of wealth just for wealth's sake We'll see that as we unpack the language here a little bit. He establishes that he's not just talking about the earthly hoarding of wealth, as though somehow the very act of accumulating wealth was itself the problem. What he's doing is he's pronouncing an eschatological judgment on those who hoard wealth and use it to oppress others. We see here he says, "Come now, you rich, and weep and howl for the miseries that are coming upon you." Th- that word weep and howl, those are li-- those are words that are most commonly used in prophetic literature to describe the final cry of anguish. Think about the weeping and gnashing of teeth that Jesus talks about. This is the language he's using. He's talking about the final estate of those who refuse to submit their wealth to God He says, "Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be the evidence against you and will eat your flesh like fire. You have laid up treasures in the last days." Now, remember what we said. We, we should read this not in light of some general wisdom, although it is general wisdom that if we accumulate wealth, it tends to not actually go well for us if we're not utilizing it in God-honoring ways. But we should read this in light of the most obvious connection, his big brother, Jesus, who taught his people, "Do not lay up for yourselves treasures on earth, where moth and rust destroy, where thieves break in and steal, but lay up for yourselves treasure in heaven, where neither moth nor rust destroys, where thieves do not break in and steal. For where your treasure is, there your heart will also be." To maybe land this linguistic, uh, this linguistic connection a little more, I don't know, vibrantly, I'm gonna speculate a little bit. So if you don't like it, then you can disregard it. This is not God's Word. This is a speculation. I can just imagine little Jesus, little nine-year-old Jesus, and probably little six or seven-year-old James and the rest of their siblings, and there's quite a few of them. And we have Joseph, uh, who maybe at this time was still living, although probably not. We know he was living until Jesus was later, you know, 12, he was still around, but we don't know exactly when he left the picture. But he was a carpenter, and he was not, probably not overly wealthy. Uh, they had had to pick up and move, you know, cross-country anyways. They-- We don't know exactly where they were from initially, but they went to Bethlehem, and then they returned to Nazareth. They probably didn't have a lot. There were a lot of mouths to feed and only one business. They didn't have a farm. They didn't own livestock that we know of. I can just imagine a time when little J- little James or one of his sisters was frustrated about the fact that they didn't have anything. And I could picture Mary getting down and going, "Do not store up treasures in, in, uh, in heaven or on Earth. It's all gonna waste away." The same way we might tell our children kind of a, a moral kind of story. Sometimes we have this picture, last time I was here I, I spoke on Philippians 2, we have this idea that Jesus was somehow like Superman, that he, he was just pretending to be a normal human most of the time. As it touches his humanity, as, as we think about Jesus as a human, he had a, his own human set of thinking faculties, his own human knowledge. He grew in wisdom and stature is what Luke teaches us. Well, where did he get some of this wisdom? There's a good reasonable argument to be made that some of the pr- more proverbial type sayings that we see in Christ, that they actually come from the wisdom of his mother and father. And a really good reason to believe that is James relies on the same exact, uh, sort of proverbial wisdom to l- land his point. He doesn't create his own metaphor, he goes back to, at the very least we can say he goes back to the words of Christ. That's a very safe position to take. But this is the shared linguistic context that they both grew up in And he says, "You've done this in the last days." Now, the, the phrase last days in the Bible, uh, in the New Testament generally refers to the time period from Christ's resurrection to his return. We, for a lot of reasons, think about it as kind of like that climactic end period in time. Depending on your, your persuasion, maybe this is when the Antichrist comes, or maybe this is before or after, or maybe during the time when the church is raptured. But in either case, we think of that sort of last period in time before Christ finally comes back. But the New Testament writers are really talking about the entire duration, from Christ's resurrection to his return is what they're referring to. But it does have in view this idea that we are in the last times. The, the final judgment is not necessarily strictly something that's out there in the future. We are living in the last days now, and so what we do and what we say and, and how we worship and if we worship is eschatology. It is the theology of the last times He also positions this as though this is a universal thing going on with those who hoard wealth. This is a very shocking image. Um, we have very good ways to preserve things in our modern world, right? We have ways to m- to make, uh, stainless steel that won't rust, or at least won't rust quickly. But most things in the ancient world, even most precious metals, corroded. Um, I remember when I was growing up, there was this project in my hometown. I lived in a, a little town called White Bear Lake in, in, um, Minnesota, although little is relative. It's pretty big compared to most of what we have out here. And I remember when I was maybe 12 or 13 years old, they had this big building project to build this brand-new, beautiful lakeside pavilion in the center of town, and it w- just gleamed in the sun. It was so gorgeous, and it was made of copper, and everybody loved it, and two years later, it was bright green. I think it's still bright green. I think they figured out it wasn't worth repairing, so they, they just, they just make sure it doesn't keep getting worse, and at some point, I'm sure they either have or will tear it down. But the one metal in the ancient world that didn't do this was gold. It's part of why gold is such a durable measurement of wealth is because it doesn't wear out. It doesn't corrode. It's very soft. It's very easy to damage it, which is why we don't build statues out of it, or we don't build, uh, buildings out of it usually, but it didn't corrode. So when James says here, "Not only your silver, which tarnishes and corrodes, but your silver and gold have corroded." Not are corroding, but have corroded. The rich hearer of this is probably, you know, sitting around like Scrooge McDuck with a pile of gold coins thinking, "Ah, it looks pretty good to me." And what James is saying is, "No, no, no. No, it's corroded. It's eating away at your heart. It's lost its value because you refuse to use it, and so it sits in a pile doing nothing for no one, except serving to further your own condemnation." This is such a crazy, shocking situation that the insanity of not using your wealth, period, the insanity of sitting on your wealth in the ancient world is going to serve as a form of evidence justifying the condemnation of these wicked fools And further, the corrosion of this wealth is an indication of the corrosion of their very souls. There's something about money. I was-- When I was here a couple times before, I preached one of the wealth passages out of Ecclesiastes, and there's something about money that has a unique way of really, really wrecking us. Either we don't have it and we want it, or we have it and we don't wanna lose it, or we have it and we don't spend it wisely. It seems like there's an infinite number of ways to screw it up. And we landed last time that the gospel is good news because with the nearly infinite ways of screwing it up, we're going to screw it up. But the one way that he talks about screwing it up here is hoarding it and sitting on it and not using it Moving on into verses four and five, James moves us now to a more sort of temporal register. He starts out by talking about what wealth is and what it's doing and how it will ultimately affect the entire life and eternity of those in his targeted audience, those he's proclaiming this prophetic, uh, judgment against. But in verse four, he moves back to the behaviors that are being, uh, being engaged in to show the state of these people's souls. He says, "Behold, the wages of the laborers you, who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter." James here points at the, at the behaviors that show this hoarding behavior, and he does it for a number of reasons. One, he needs to call out sin. That's part of the role of a Christian, and especially a leader or a minister in the church, is, um, to not only call out sin in the body of, of Christ, but in a, I think a very particular way, and there's all sorts of, uh, all sorts of theological controversies flying on around about Christian nationalism and other associated things. Some of it is just the spirit of the age. Um, post-COVID, there's a, a real strong sense that our government has failed us and we need to replace it with something else. But there is a, a true way, and I, I think some of those things are a little misguided, but there's a true way that the church, particularly her leaders, should be speaking to the culture around us, and yes, even to the government, to proclaim the truth of God into a wicked and godless culture. This might take the form o- of a m- minister who goes to a town hall meeting to speak out against a gambling association that's going to be forming, or a, an elder in the church or a deacon in the church who goes to speak to, uh, to the city hall or to the state legislature about the wickedness of abortion and about what we see it does to women's lives when they are fooled into thinking that this is the right thing for them. Again, the church is not the state, and the state is not the church, and we should be very careful not to cross those lines for all sorts of reasons. But we as a culture, as a Christian culture, in the United States particularly, have lost sight of our responsibility to speak truth in all circumstances to those in power So James is doing that, of course. But even more so, this is a way that he establishes for his direct audience, for the Jewish poor Christians who have been scattered in this diaspora, in this dispersion. He looks at them in a sense and says, "I see you. I see what's happening to you." And as God's representative, as his chosen voice for this message, as his inspired author, God sees you too This goes back again, the first two chapters of James serve as kind of a thesis statement and table of contents for the whole book. We get an idea of what may have been happening, the actual, uh, acts that were being engaged in, in, in chapter two verse six, he says, "You have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong?" James has in mind here a form of predatory land purchasing, where the rich were sort of sweeping up property. They were sweeping it up, and then they were charging probably exorbitant prices to those who would lease the land to try to eke out a living. Does that sound at all like any of our current context, right? When's the last time any of us have tried to buy a house and found anything reasonable? Well, a large part of that is that there are big companies that are scooping up all the land and buying all the, the developments. Now, I'm not commenting on those particular situations. I don't know those people. I don't know their hearts, and some of those things actually are doing good things for the community. But we're familiar with this idea of someone who will purchase a resource, who will then jack the price up in order to turn a profit on it. I'm not opposed to turning a profit. Y- y- yeah, it takes money to run a business, and you have to, you have to recuperate those funds if your business is going to survive. But there's a, there's a way that that can be done that is a predatory act These rich landowners were getting fat on those that they were victimizing In our, in our modern world, we tend to think of someone who is overweight as unhealthy, for good reason, right? Too much weight, and I say that with someone with a little too much padding around the middle, so no, no judgment on this, but too much weight is not healthy, right? We hear that from our doctors, that there's a healthy weight range and there's an unhealthy weight range. In the ancient world, obesity was not the concern, right? Malnutrition was the concern. And so when you see, uh, a king in the Old Testament who's, who's noted to be fat, that's not always negative. Sometimes it is, but he's noted to be fat or he's noted to be large. Even the word for glory, I'm sure you've heard this before, the word for glory in the Old Testament has to do with being heavy. So this idea of weightiness or, um, being able to eat enough to actually gain weight instead of being thin was seen as a good thing, but not when you use it as a way to victimize other people. A person who gathers wealth honestly and enjoys it, that's, that's Proverbs right there. That's the Book of Ecclesiastes in its sort of positive sense, is that we, when we accumulate wealth and we use it for God's glory, it's perfectly okay for us to also use it for our enjoyment. God wants us to enjoy the fruit of our labor. But when we accumulate wealth and use it as a way to gain power over someone and to abuse them, that is what James is railing against here And ultimately, with the audience that James is writing to, this is a form of murder. This is why he says, "You have fattened your hearts in the day of slaughter." Because a person who can't feed their family in the Old Testament or in the New Testament era was likely to see them die. There are not a ton of people in modern America that are starving to death on the streets. It's not to say it doesn't happen. It's not to say that there's not things like food insecurity or malnutrition, but there are, there are plenty of places people can go to get their basic food needs met. It was not like that-- It's not like that in most of the world now, and it certainly was not like that in the ancient world. And so a, a landowner who again refuses, we're talking about the Jewish landowners, refuses to obey the Jewish law to leave some leftovers for the poor, and instead gleans all the way to the corner so that they can turn a little bit of extra pro-profit, is not only sinning against the Old Testament law, but is committing murder in the strictest sense by refusing to preserve the life of these poor, uh, Christians who are destitute And again, James is encouraging his readers here that the Lord has not ignored their plight. We can think back to the Book of Habakkuk, where Habakkuk basically lodges a lawsuit against God, saying, "You are not paying attention. You're not doing your thing. You're not being faithful to your covenant." And God says, "Let me show you how faithful to my covenant I am. The Chaldeans are on the way." And Habakkuk is like, "Whoa, wait a second here. That's not what I had in mind." God sees the oppression of the poor. He knows when His people are targeted. He knows when children are abused or when widows are ignored. He knows when the government does something to shut down a church, or when the medical institution refuses to acknowledge your personal rights. He sees those things, and He's not ignorant, and He's not static. He's not sleeping on those things. The purpose here is to comfort the oppressed by showing that God is not ignorant of what has happened to them. Just two quick Old Testament examples that use similar language. In Genesis 4, we read of Cain and his murder of Abel, and in verse eight it says, "Cain spoke to Abel his brother, and when they were in the field, Cain rose up against his brother Abel and killed him. Then the Lord said to Cain, 'Where is Abel your brother?' He said, 'I don't know. Am I my brother's keeper?' And the Lord said, 'What have you done? The voice of your brother's blood is crying out to me from the ground.'" Numbers, uh, 35 verses 30 says, "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall accept no ransom for the life of a murderer who is guilty of death, but he shall be put to death. And you shall accept no ransom from him who has fled to the city of refuge, that he may return to dwell in the land before the death of the high priest. You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land except for the blood that is shed in it, except by the blood of the one who shed it." There's a rich history in the Old Testament of language of inanimate things, land, blood, wealth, other kinds of things that give testimony to God in some way, and specifically of these inanimate, uh, impersonal things testifying to the sin of the people that dwell around them. Even Christ says, "If these people do not worship me, the rocks will cry out." Now, the rocks are not literally crying out, although it certainly would be within God's power to make the rocks sing. But Christ is not saying in that passage that the rocks are going to form mouths and begin singing Hosanna or whatever song they might have been doing. What he's saying is that the very rocks themselves give testimony to the glory and goodness of God. So even if the people around here fail to do so, the entire rest of creation is doing so, and that is what James is saying here. My dear brothers and sisters scattered in the dispersion who have nothing, and in society's eyes are nothing, some of you are facing persecution. Some of you will be killed for your faith, but God sees because the wealth that is being accumulated on the breaking of your own backs is crying out. The corrosion of that gold serves as evidence for the condemnation of those who are harming you We often want justice in the moment. I think we always want justice in the moment, don't we? I think it's a really hard discipline to say, "That person wronged me, but I'm okay letting God sort it out." That is a hard pill to swallow, but it is often the pill that we have to take. It's the medicine that God uses to further our justification, our j- our, uh, excuse me, our sanctification Paul says, you know, "Do not take vengeance. Let the Lord do that." We can trust, and this is where the comfort of this passage comes for us, brothers and sisters, we can trust that when we are wronged, that when someone has done something to us that is a violation of God's law, that that sin will be punished. Now, when we're dealing with other Christians, that sin has already been punished, and so it is not, it is not appropriate for us to hold onto that and to take vengeance. That's what the parable of the unmerciful servant is all about If I as a Christian refuse to forgive my brother and sister when they've wronged me, it's me saying that I'm a better judge of their sin and I'm a better executioner than the Lord is when he punished that sin on the cross. But that sin was not atoned for when we're talking about unbelievers. When we're talking about those who will ultimately end their earthly life and find themselves waking up in flames, that sin has not been atoned for, and so God will have his justice, and we will have our justice. We won't turn there, but in Revelation, we're familiar with the passage, I think it's chapter six, where the martyred saints are under the throne and they say, "How long, O Lord?" Well, God doesn't answer their question, but he gives them new clothes. When Job cries out and he's, he's saying, "I don't understand why this is happening. Why are you targeting me, God? Why, why are you a hunter with your arrows in my liver?" God doesn't tell him why, but he says, essentially, "I'm God and you're just going to have to trust me that this is right." We see a very similar, uh, kind of situation here when we think about when, uh, when Abraham, uh, when God tells Abraham what he's about to do to Sodom and Gomorrah, and then Abraham negotiates, apparently negotiates with God, uh, trying to secure the salvation of the city for the sake of the righteous. And we read starting in verse 20 of chapter 18, he says, "The Lord said to, to Abraham," he says, " 'Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. If not, I will know.' " God is always seeing and investigating the sin of people We're, we're teaching my son, August, the children's catechism, which is a, a great resource. Um, and one of the questions is, "Can you see God?" And the answer is, "No, but he always sees me." Now that may feel at first to some people like a little bit of a heavy-handed answer, but knowing that God sees us is not just there to correct our sin. It should do that, right? Even the secret sins we commit in the dark when, when we're not being watched by anyone else, even, even those God sees. But do you know what else He sees? He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees your progress. He sees you, and that should be a great source of comfort Now this passage, especially verse six, can be a little bit hard to apply because although we're the targeted audience, we're not the target of the judgment oracle. So I think what we have to do, we have to, we have to think about this in light of the way that God talks about the judgment of unbelievers in other places in the scripture, and how that helps us to understand kind of what our, what our status is. If you'll take your Bibles and open to Matthew chapter 25, I think the, um, the account here of the goat and sheep judgment, uh, is instructive for us Starting in verse 31, it says, "When the Son of Man comes in his glory and the angels with him, 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 the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say 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. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, 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 a drink? When did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?' And the King answered them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' Then he will say to those on the left, 'Depart from me for you for, uh, depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, I was naked and you did not clothe me, I was sick and in prison and you did not visit me.' Then they also, uh, they also will say, answer saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and not minister to you?' Then he will answer them saying, 'Truly I say to you, as 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." Now, this passage is sometimes understood as a general command to feed the poor or the sick, or to visit those in prisons, or any of the f- the sort of mercy ministry things that, that, um, are mentioned here. And those are all things that Christians should do, right? We should be engaged in, um, in mercy ministry to the poor, to those who are destitute. We should be mindful and thoughtful of those who have needs around us. What this passage is teaching, though, is not a general command to feed all people, but a specific command to care for your brothers and sisters in Christ when they have a need He doesn't say to the righteous, "You did these to everyone." He says, "Whatever you did to the least of these, my brothers, you did it to me." All of the things that are listed here, the, the six mercy ministries that are listed by Christ here, are things that persecuted Christians were suffering at the time, persecuted Jew- Jewish Christians, and that would be common experiences for, for Jewish Christians and for all persecuted Christians. Right? They're hungry. They don't have food. Our diaspora Jewish Christians don't have land to farm, and even if they're able to scrape together enough funding to lease out a farm, they're being, uh, they're being totally overwhelmed by the cost of that. The sort of homeowners association dues of these pyramid schemes that were going on in the first century, they were so exorbitant that it wasn't even subs- subsistence farming. Christians were being thrown in, uh, in prison. They didn't have enough money to replace their clothes when it wore out. They couldn't have access to clean water. We take clean water as such a, such a basic thing, and it's so easy. You just turn on the tap, or you just go to the store and you buy a bottle of $7 water. It wasn't like this in the first century. If you didn't have a well, you didn't have water, unless you had someone who cared enough to share this precious resource with you. And so what Christ is saying to, to his people, both in the immediate audience on the Sermon on the Mount, uh, and in this, the Olivet Discourse here, what he's saying to his people is when someone in the body of Christ does not have what they need, the body of Christ should step up and make sure that that is the case, that they take care of that person. And likewise, he's saying to those who are not a part of the body of Christ, "Depart from me, I never knew you." Now, the intro to this, why it sometimes is called a parable, is the sheep and the goats. We sometimes go way too far into the arena of comparing the behavior of sheeps with the behavior of the people here, right? Sheep are nice, they're affable, they listen to you. In reality, from what I understand, sheep are pretty dumb and can be very stubborn, right? And then we, we read and we go, "Goats are stubborn, they're rebellious, they're not really good for anything." Well, there's a reason people have goats on farms. They, they can be stubborn, right? They can be destructive, but they also serve a purpose. So the point here is not that sheep are good and goats are bad. The point is that sheep are not goats and goats are not sheep. And, uh, another point that comes with this is sheep don't become goats by behaving like goats, and goats don't become sheep by acting like sheep. I have some friends that will tell you they have very affectionate, friendly, lovable goats, right? I'd, I would... If I could get my kids one of those little pygmy goats that everybody loves, I would do that, 'cause they can be very kind, very sweet, and they're very smart. But they're not sheep. And if you read this passage carefully, this fact that those who are taken to the right are, are in fact taken to the right is not because they fed the poor. It's not because they ministered to Christ by feeding the least of these. They did those things because they were part of the kingdom 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." The sheep on the right were always going to be the sheep on the right. They were predestined according to the counsel of God's will before all time to live and walk in good works. That's just Ephesians 2 there. That's also just James 2 there. You have faith, I will show you my faith by my works. This is evidence language, loved ones Likewise, the ones who are told to depart into eternal darkness were also predestined not to inherit this kingdom. No kingdom was prepared for them before the foundation of the world. They have no inheritance. They have nothing. They will end up in the state that they are trying to impose on these poor Jewish Christians. They will end up in the state that they may be trying to impose on some of us in this room And for the final verse here in, in chapter five, in verse six here, there's a lot of discussion and debate in the commentaries about who the identity of this righteous one is. It says, "You've condemned and murdered the righteous person, he does not resist you." Now, some commentators will take the fact that this is the singular righteous person, that he has been murdered and h- was condemned, and will take this as a reference to Christ. And that would, would make good sense, right? The Jewish, the wealthy Jewish landowners, the wealthy Jews in Jerusalem who per- who persecuted and cast out, um, the Christians, they were in the same group of people who condemned and murdered Jesus And at least at the time of writing this, and in many ways in our own day, God is not necessarily resisting them. He's allowing them to store up judgment for the coming day of wrath There are others who will take this as sort of the hypothetical singular, right? The righteous one or the righteous person is this, uh, representative hypothetical person that represents all of the persecuted Christians. And so it's more like saying, um, to the, the wealthy landowners who are persecuting Christians, "You have condemned and murdered the Christians, the righteous people, and we do not resist you." Now, at the end of the day, it's, it's always good to have good, sober, well-intentioned, text-based debates about what the Bible means. We can and we should try to convince others, uh, when we think they're wrong about what the scripture means. So that's not what I'm saying here. But in many ways, which of those two perspectives it actually is doesn't change the interpretation of this passage. Like we read in Matthew 25, like we read in Acts 9 when Christ comes and confronts Saul, what you do to God's people, you are doing to Christ himself. What you do to the body, you have done to the head. It's a little bit weird to say that when I stub my toe, I injure my head, but that's true, right? I don't injure my toe as though it's some separate piece. It's not like I'm a Lego man where I can just swap out a hand that gets cracked and put it back on. When I injure my toe, I injure myself. My whole body is injured even though it's specific to a part of my body. When you-- when someone persecutes you, when they, uh, try to extort your wealth, your funds, when they try to harm your body, when they try to take away your children, all things that are happening not just out there in the world, but in our country, even in our own region. When they try to tell you that because you don't wanna play a basketball game, that you can't play sports at all. When a city taxes a portion of a church's property because they don't think it's being used for religious purposes, they are doing that to Jesus Christ himself, and God will not be mocked This should call us both to faithfulness and to encouragement How people treat Christ or how people treat Christ's people, including how we trust, tr- uh, treat Christ's people, shows us what we think about Christ. The people who take care of the church do so because they love God, and they do it out of a regenerated heart that already loves God. And the people who hate the church do it because they hate Christ, and they do it out of their wickedness and out of their wicked heart This brings us back again to the thesis statement of James. "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing." And then he says later in that, uh, first chapter in verse nine, "Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like the flower of the grass, he will pass away. For the sun rises with its scorching heat and withers the grass; its flower fails, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him." Now, you're all coming up to the end of James here. Um, we probably have two, two more sermons, I would guess, and the rest of this chapter is reinforcing this. It's unpacking for the immediate audience and therefore for us, it's unpacking that although the rich have their punishment coming to them, that likewise our consolation, our comfort from Christ is also coming to us. He closes the whole letter out, he returns to his thesis statement to say, "I'm not going to pretend that the trials you're going through are joyful, but you can count it all joy." You can reckon it, you can impute it as joy, my brothers and sisters. You can put it in the joy column instead of the t- the pain column, right? We had discussion about the beautiful word imputation in the announcements and scripture reading in the beginning here Imputation is a, is an accounting term. And when we count it all joy, we're taking what should be a red line in the, in the loss ledger, right? We're taking what should be an expense, and we're able to move it to the profit. We're able to move it to the positive side, not because it didn't hurt and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified When we are oppressed and opposed, those who are oppressing and oppose us mean it for evil, just like Joseph's brothers, uh, and Pharaoh, and all sorts of wicked men in, in the Old Testament and in our own world. Pilate, Herod, you mean, you name it in the Bible, this applies. They meant their wicked acts for wicked things, but God, rich in mercy, works all things for the good of those who love Him and are called according to His purpose. And what is that purpose? That we might be transformed into the image of Christ so that Christ may be glorified and He may be the firstborn among many brothers. When we face trials and suffering of every kind, it leads us to our sanctification and to our ultimate glorification. We do not earn those things. We don't sanctify ourselves any more than we justify ourselves, or that any more than we will glorify ourselves or will raise ourselves from the dead. That is all God's work from start to finish. But God does use these things that He brings us through as a way to bring about that work It's like he bends us over the hammer, over the anvil of trials, and he hammers us until we become a sharp sword in the hand of, in his hand. Or he polishes us with a rough cloth until we become a smooth, beautiful gem, right? Think of any number of refining things that need to be done. It always involves, if the thing was, uh, was a person, it always involves something that would hurt a little bit. It always involves a little bit of damage to wear away the impurities. Our sanctification and our glorification is no different than that. He uses adversity. He uses the wicked actions and intentions of, of evil men and women. He uses those things to glorify us. So although we should never, uh, we should never seek those things, right? You don't have to go and make yourself the soft target to the wicked people. It's okay to keep your head down. There's nothing wrong with that. The Jewish Christians were probably doing their best to keep their heads down most of the time, and that's fine. There's not any words in scripture about being a coward if you don't, if you don't put a target on your back. But your target is gonna get there eventually, and that's not a bad thing. We can welcome that. We can count it as joy because of who God is and what he's done. The supreme act of suffering, the supreme act of, of evil happened to the only innocent person there ever was, and it happened to him for us.  this episode is available below.

It's Friday, July 31st, A.D. 2026. This is The Worldview in 5 Minutes heard on 140 radio stations and at www.TheWorldview.com.  I'm Adam McManus. (Adam@TheWorldview.com) By Adam McManus Syrians in America have to leave the country The expiration of Temporary Protected Status for Syrians in America this week has renewed attention on the fragile security environment facing civilians in Syria, particularly Christians who remain vulnerable 18 months after the fall of Bashar al-Assad's dictatorship in this 87% Muslim country, reports International Christian Concern. Temporary Protected Status is a humanitarian immigration designation that allows nationals of countries experiencing armed conflict to remain and work legally in the United States for a limited period. The designation does not provide a pathway to permanent residency but shields recipients from deportation while conditions in their home country are deemed unsafe for return. In December 2024, rebel forces, led by Ahmed al-Sharaa, forced al-Assad from power.  Al-Sharaa's group had previously been associated with Muslim jihadist movements, including al-Qaeda. Before the Syrian civil war, Christians represented a significant minority of Syria's population concentrated in Damascus — where the Apostle Paul was converted on the street. While Christians have not experienced the same level of targeted mass violence as other groups, there has been harassment and attacks on Christian communities. President Trump floats temporarily pulling Blache nomination to be AG President Donald Trump said on July 30 that he was willing to temporarily withdraw his nomination of Todd Blanche to be Attorney General until next year, if two Republican senators continued to withhold their support, reports The Epoch Times. Blanche's nomination has been held up in the Senate Judiciary Committee after Republican Senators John Cornyn of Texas and Thom Tillis of North Carolina said they would not back bringing it to the floor for a full vote. Those two votes are necessary for the nomination to advance. Earlier this year, both Cornyn and Tillis lost their bid for re-election after President Trump endorsed their opponents during the primaries. The president now intends to wait them out. In the meantime, Blanche will remain the acting head of the Department of Justice. You can express your objection to the senators for dragging their feet by calling Senator John Cornyn at 202-224-2934 and Senator Thom Tillis of North Carolina at 202-224-6342. You can call 24 hours a day/7 days a week and leave a voicemail. Dr. Fauci invoked Fifth Amendment 90 times in GOP-led committee In a hearing of the Senate's Homeland Security and Governmental Affairs Committee on July 29th, Dr. Anthony Fauci, the former director of the National Institute of Allergy and Infectious Diseases, announced in his opening statement that he would invoke the Fifth Amendment and not answer any questions about his culpability in a cover-up about the source of the COVID-19 virus or what happened subsequently. Listen. FAUCI: “Members of the committee, I served at the NIH for over 54 years, 38 of those as director of the National Institute of Allergy and Infectious Diseases. Over that period, I proved that I believe in and respect the value of legitimate congressional oversight. In fact, I testified before and/or briefed Senate and House committees well over 200 times over those 38 years. During and after the COVID pandemic, I have appeared multiple times for hearings in the Senate and the House, usually under oath, and sat for several days-long, transcribed, sworn interviews answering questions about the very issues that are now the subject of this hearing. “However, given Senator [Rand] Paul's obvious obsession with calling for my prosecution, his repeated slanderous comments about me, and recently his publicly releasing my unredacted personal diary aimed at embarrassing and intimidating me, the only conclusion I can reach is that the sole reason he is calling me before this committee is to get me to say something, anything, that could vindicate his repeated public pledges that I end up, in his words, ‘behind bars'. “Any reasonable person who has followed his unhinged obsession with me would readily come to the same conclusion. Therefore, although it pains me to do so because of the respect I have for the legislative branch of government and my decades-long record of cooperating with Congress, under the advice of my attorneys, I will invoke my right, under the Fifth Amendment of the Constitution, to refrain from answering your questions.” Over the course of his time in front of the Senate Committee, Dr. Fauci invoked the Fifth Amendment a whopping 111 times, reports Fox News. Dr. Fauci stonewalled Senator Rand Paul numerous times Dr. Anthony Fauci repeatedly stonewalled Republican Senator Rand Paul of Kentucky, the Chairman of the Homeland Security and Governmental Affairs Committee. The senator started with asking about former President Joe Biden's bizarre “full and unconditional” pardon of Dr. Fauci. PAUL:  “As a member of the White House Coronavirus Task Force, or the White House COVID-19 Response Team, or as Chief Medical Advisor to the President, have you refused this pardon? Or do you have any reason to believe this full and unconditional pardon, this grant of immunity, would somehow require you to plead the Fifth Amendment?” FAUCI: “On the advice of counsel, I respectfully decline to answer, based upon my rights under the Fifth Amendment of the Constitution.” PAUL: “Based on the facts presented, I'm going to direct you to answer the questions. The committee has issued a valid subpoena. They have requested your presence here. The questions are very pertinent to your decision making as head of [the National Institute of Allergy and Infectious Diseases], as well as a chief advisor to the president, do you still refuse to answer the questions?” FAUCI: “On the advice of counsel, I respectfully decline to answer, based upon my rights under the Fifth Amendment of the Constitution.” PAUL:  “Were you ever made aware of gain-of-function research on monkeypox being conducted at the National Bio Defense Analysis and Countermeasures Center, and back at Fort Detrick, [the center of the U.S. biological weapons program from 1943 to 1969]?” FAUCI: “On the advice of counsel, I respectfully decline to answer, based upon my rights under the Fifth Amendment of the Constitution.” PAUL:  “Dr. Fauci, did the CIA ever transfer funds to [the National Institutes of Health] under interagency agreement?” FAUCI: “On the advice of counsel, I respectfully decline to answer, based upon my rights under the Fifth Amendment of the Constitution.” And Senator Rand Paul took this parting shot. PAUL: “The chairman has denied your assertion of privilege and directed you to answer, but you nonetheless refuse and stand on privilege despite the existence of the pardon. The committee will have to consider after this hearing what appropriate action should be taken against you for the failure to testify after being directed to do so. “It's against the law to obstruct an investigation of Congress. There will be repercussions to your refusal to testify today.” Watchdog group: Medical groups should condemn transgender surgeries on minors The medical watchdog group, Do No Harm, is calling on 10 major medical associations to explicitly condemn transgender genital surgeries on minors, reports The Daily Signal. On July 29th, Do No Harm sent open letters to the American Academy of Child and Adolescent Psychiatry, the American Academy of Pediatrics, and the American Medical Association among others. In the letter, the group wrote, “Do No Harm, and its 54,000 members, are calling on your society to publicly reject genital surgery on minors for the purpose of producing [so-called] ‘gender transitions.' While this process is uncommon, we believe that it should never occur.” In Matthew 19:4, Jesus asked, “Have you not read that [God], who created them from the beginning, made them male and female?” Marijuana should not be reclassified as a less dangerous drug Marijuana could be reclassified as a less dangerous substance under federal law. Kevin Sabet, CEO of Smart Approaches to Marijuana and the former drug policy advisor for the Clinton, George W. Bush and Obama presidential administrations as well as President Trump's former U.S. Attorney General William Barr, thinks that would be a terrible idea. He said that reclassifying marijuana as a drug with accepted medical use and a lower risk of abuse than drugs subject to greater controls would be reckless. Sabet added, “The evidence presented at the hearing confirmed what decades of data have shown: Raw marijuana has no scientifically established medical value and carries a high risk of abuse. Today's marijuana is more dangerous than ever before. [Reclassifying] marijuana would create the false impression that it is safe, would reduce penalties for peddling the drug illegally and would give those who purvey it legally a huge tax windfall. That would be a disaster.”  The Department of Justice held a hearing last month to consider it at President Donald Trump's request. Despite the fact that President Trump is a teetotaler who eschews alcohol and drugs, he told his administration last December to push forward on easing marijuana restrictions, after an aggressive lobbying push by advocates including a cannabis CEO, a Florida sheriff, and a Mar-a-Lago member, the Wall Street Journal previously reported. Jim Daly, President of Focus on the Family, previously wrote, “Use of cannabis increases a person's chance of developing a bipolar disorder or schizophrenia by an average of 47%. It's also shown to significantly increase hallucinations and paranoia. “In fact, it's been determined that regular use of medical marijuana leads to a higher chance of heart attack, stroke and coronary artery disease. … If the established goal is to make America healthy and great again, this objective will not be reached by increasing access to poisonous pot.” In 1 Corinthians 6:19-20, the Apostle Paul asked, “Do you not know that your bodies are temples of the Holy Spirit, Who is in you, Whom you have received from God? You are not your own; you were bought at a price. Therefore, honor God with your bodies.” Montana listeners like our brevity and updates on the persecuted Here at The Worldview in 5 Minutes, Winston and Heather Royal in Helena, Montana, wrote, “Adam, we appreciate the newscast because it's short, to the point, and from a Christian perspective. We appreciate hearing about our Christian brothers and sisters around the world. And we often listen to it at breakfast time. Thank you for your work!” Texas listener values boldness and truthfulness of The Worldview And Byron Barlowe in Plano, Texas wrote, “Adam, your newscast is something I've evangelized about for four reasons. I find the integration of a Biblical worldview into reporting the news to be effective and refreshing. Brevity matters more than ever. I also relate to the brevity of your newscast since Probe Ministries, a group I write for, produces a 3-minute daily feature. The candor among you and the two other writers of The Worldview is bold, truthful, and necessary. For example, I appreciate your reference to homosexual faux marriage instead of so-called ‘gay marriage.' Spade-calling is truth-telling and, when done in a gracious spirit led by the Spirit of God, can have good effect. You have a golden radio voice that emanates masculinity without undue forcefulness. Both women and men need that in the era of so-called ‘toxic masculinity' and the feminized Church which follows a confused culture. I just like it, too.” Byron, thanks for your encouragement as we use the instruments of our laptops and voice to communicate. 23 Worldview listeners gave $13,150.04 And finally, by Thursday night at 9:00pm Central, 23 Worldview listeners stepped up to the plate and invested their treasure to fund the 6-member team behind The Worldview for another year. Our thanks to Jerry in Angie, Louisiana and Thomas in Spartanburg, South Carolina – both of whom gave $25 as well as David in Wilmington, Ohio and Lori in Rockford, Illinois – both of whom gave $50. We appreciate Tony and Jennie in Palmdale, California who gave $80.04, Samuel in Greensboro, North Carolina who gave $90, and Jeanne in Thomasville, North Carolina and Ron in Orange Park, Florida – both of whom gave $100. We're grateful to God for Jody in Westerlo, New York and Kevin and Shelly in Columbus, Nebraska – both of whom gave $200, Glenn and Linda in Palmdale, California who gave $240, Marlowe in Freetown, Prince Edward Isalnd, Canada who gave $250, Kelly in Rio Rancho, New Mexico who pledged $25/month for 12 months for a gift of $300, and Vanessa in Templeton, California and Nicki in Carthage, Missouri – both of whom pledged $35/month for 12 months for a gift of $420. We were touched by the generosity of Serge in Simpsonville, South Carolina who gave $500, Charles and Pamela in Sierra Madre, California  who gave $500, Sean in Burlington, Wisconsin who gave $500, and Francesca in Rockaway Township, New Jersey who also gave $500. All four of them were matched by our friend in Naples, Florida who gave another $2,000. And we were blown away by Frederick in Gainesville, Florida who pledged $50/month for 12 months for a gift of $600, Jeff in Sevierville, Tennessee who gave $1,000, and Steve and Carla in Katy, Texas who gave $5,000. Wow! Those 23 gifts add up to $13,150.04. That's the largest total amount in a single day throughout this July 2026 fundraiser. Ready for our new grand total? Drum roll please. (drum roll sound effect) $94,270 (sound effect of people cheering) We need to raise $29,230 by midnight tonight, July 31st! That means in order to hit our final goal of $123,500 by midnight tonight, Friday, July 31st, God needs to prompt folks to give an astounding $29,230 in order for the 6-member Worldview newscast team to be fully funded for another year. So, as I've said over the last several days, if you have been waiting until the last minute, this … is … it!  We could really use your help.  The finish line is upon us. Perhaps in our national audience, there are three others, just like Steve and Carla in Katy, Texas, who feel led by God to give a one-time gift of $5,000. If that $15,000 comes in, we would need just 15 people to either give a one-time gift of $1,000 or make a monthly pledge of $83.33 for 12 months which adds up to $1,000. If all of that is way out of your budget, just give what you can. $10. $20. $30. Every dollar gets us closer. Now, if you can't give a dime, then pray. Pray that God would stir the hearts of those who can give! Just go to TheWorldview.com, click on Give, select the dollar amount, and make sure to click on the “recurring” button if that's your wish.  And remember this, if you want to continue your monthly pledge to The Worldview that you started prior to July 1, 2026, please let me know so we can count your generous ongoing gift toward our total. This newscast team champions the truth and uses the Bible as our plumbline.  We actually cite relevant Bible verses that really come alive as we look at the news of the day.  Plus, we report, and we're unique in this, on the persecuted church, the battles for life and a godly perspective on sexuality, often including action steps on how you can make a difference as a believer. Don't forget: The Worldview in 5 Minutes is also commercial free. We have no sponsors. Nor do we have a pay wall.  Anyone who wants to access this newscast can get it for free. So, all we have is you! What is God prompting you to do right now? Go to TheWorldview.com and click on Give. Close And that's The Worldview on this Friday, July 31st, in the year of our Lord 2026. Subscribe for free by Spotify, Amazon Music, or by iTunes or email to our unique Christian newscast at www.TheWorldview.com.  Plus, you can get the Generations app through Google Play or The App Store. I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ.

A two-page Middle East policy briefing bearing former Treasury secretary Larry Summers's name was found among the Jeffrey Epstein documents released through the House Oversight Committee. Dated to early 2013, the briefing summarized political and security developments across ten countries during the upheaval of the Arab Spring, including Egypt, Syria, Israel, Iran, Libya, Tunisia and Saudi Arabia. Its contents ranged from political assassinations and civil unrest to Iranian nuclear negotiations, Israeli military activity and regional diplomatic maneuvering. The sophistication and breadth of the analysis suggested it was prepared for a senior policymaker or someone with access to high-level foreign-policy reporting.The document adds another dimension to the long-running relationship between Summers and Epstein, showing that material connected to Summers and involving sensitive international affairs ended up in Epstein's possession. However, the document alone does not establish whether Summers personally wrote it for Epstein, forwarded it to him or whether Epstein obtained it through someone else. Combined with later emails showing Summers seeking personal advice from Epstein and testimony that Summers introduced Bill Clinton to him, the briefing illustrates the extraordinary level of intellectual, political and institutional access Epstein cultivated. What Epstein intended to do with the information remains unknown, but its presence in his files raises further questions about why powerful officials continued providing him with privileged access long after his criminal conduct had become public.to contact me:bobbycapucci@protonmail.comsource:Larry Summers' 2013 Middle East Briefing in the Epstein Files

Grab your imaginary passports, Culture Kids! In this episode, Kristen, Asher, and Arden hop aboard the Culture Train time machine to investigate one of history's most enduring legends: mermaids. Are they pure myth, or did real people really believe they saw one? The adventure begins over 2,300 years ago in the ancient city of Hierapolis, in what is now northern Syria, home to a sacred temple dedicated to the goddess Atargatis, widely considered one of the oldest mermaid-like figures in recorded history. From there, the Culture Train jumps nearly 1,800 years forward to 1493, landing aboard Christopher Columbus's ship in the Caribbean Sea, where Columbus famously recorded seeing three "mermaids" in his own journal. Along the way, kids discover that mermaid-like legends appear across cultures all over the world, from the ningyo of Japan to Mami Wata in West and Central Africa, and learn the real, scientific explanation historians believe is behind Columbus's sighting: the gentle, slow-moving manatee. It's a story about curiosity, the mystery of the ocean, and how humans everywhere have always tried to make sense of the unknown through story. The real historical origins of mermaid mythology, starting with the goddess Atargatis in ancient Hierapolis How Christopher Columbus's 1493 ship log describes a real "mermaid" sighting The scientific explanation behind Columbus's sighting: manatees, and why sailors mistook them for mythical creatures How mermaid-like legends appear independently across cultures, including Japanese ningyo and West/Central African Mami Wata Why humans across history and geography have always turned mysterious sightings into story Families with kids ages 4 to 10 who love ocean adventures, mythology, world history, marine animals, and time-travel storytelling. Hierapolis, ancient Syria — Temple of Atargatis The Caribbean Sea, 1493 — Christopher Columbus's voyage near Hispaniola Cross-cultural mermaid mythology: Japan (ningyo) and West/Central Africa (Mami Wata) Credits: Hosts: Kristen and Asher Kim Producer & Sound Designer: Kristen Kim Sound FX License: Envato Elements & Epidemic Sounds Audio Engineer: Robin Lai Academic Consultant: Elisha Li Nonprofit Consultant: Emil Kang, Jesseca Ryan Priest: Kristen Kim Christopher Columbus: Kristen Kim Sailor: Kristen Kim This episode is a work of fiction created for children's entertainment and educational enrichment purposes only. While inspired by mermaid mythology and folklore from various cultures, the characters, dialogue, and specific story events depicted are fictionalized and should not be relied upon as an accurate, complete, or authoritative account of any culture's traditions, beliefs, or history. Culture Kids Productions has made a good faith effort to represent the cultural and mythological source material respectfully, but listeners seeking factual or academic information about these traditions should consult qualified cultural experts, historians, or primary sources.

Welcome to this special series on the history of the Ba'ath Party which ruled Syria and Iraq for decades. It was the party of Saddam Hussein and Bashar al Assad – dictators who betrayed the party's founding fathers. An odd concoction of Arab Nationalism, Socialism, Nativism and Quasi-Fascism, the Ba'ath went from a relatively obscure group of schoolteachers to the defining political force in the Arab World. In this first episode, Sam and Edgar discuss the party's beginnings as well as its rise to power. This episode is available for free – the next three episodes in the series will be available at https://www.patreon.com/kalampodcastFollow us on Instagram at https://www.instagram.com/kalampodcast/ Hosted on Acast. See acast.com/privacy for more information.

Please join us at patreon.com/tortosieshack In this episode, UCD's School of Architecture Asst Prof Orla Hegarty, is back to talk housing. We dive into the current state of housing, planning regulations, and urban development in Ireland. Orla explores the race to the bottom in housing standards, deregulation impacts, and the importance and undermining of the democratic planning processes. The Saoradh not Syria podcast is here:https://www.patreon.com/tortoiseshack/posts/patron-exclusive-164958354 Budget 2027, Taxes and a more equal society podcast with Michael Taft is here:https://www.patreon.com/tortoiseshack/posts/patron-exclusive-165240842

For half a century, Israel treated its adversaries as if their intentions could be tracked and might change according to circumstances. With the states surrounding it, that assumption largely held: Egypt, for instance, signed a peace treaty and kept it, whatever else occurred in the region. But with the radical forces that Iran built around Israel in the years before October 7, that same assumption proved catastrophic. Hamas, Hizballah, the Houthis, and the militias in Syria and Iraq do not vary in their commitment to Israel's destruction. What varies is only their capability. And so Israel has been forced to exchange a doctrine built on monitoring intention for one built on continually destroying capability, whatever the diplomatic cost, wherever preparations for war are found. Today's guest, Dan Schueftan, calls this doctrine preventive violence, or simply, violent maintenance. Schueftan is the director of the National Security Studies Center at the University of Haifa. In conversation with Mosaic's editor Jonathan Silver, he lays out this doctrine, its roots, and the circumstances that forced Israel to adopt it. He then offers a threat assessment of Iran's proxy network as it stands today: in Gaza, Lebanon, Yemen, Syria, and Iraq—before turning to the sepearate question of Turkey.

Since the United States and Israel launched coordinated strikes on Iran in late February, the world has changed dramatically. More than fourteen countries have now become embroiled in the conflict and there is widespread fear the war could impact the world for years to come. Clarissa Ward, CNN's multi-award-winning Chief International Correspondent, has been reporting on the ground in the Middle East since the outbreak of the war. Ward is no stranger to war and has reported from the front lines of the world's most dangerous conflicts – including in Syria, Iraq, Afghanistan, Gaza and Ukraine. And since the war with Iran began, she has been stationed in Erbil, Iraq, witnessing Iranian drones flying overhead and speaking to sources across a region gripped by fear about where the conflict could lead. In June 2026 Ward came to Intelligence Squared to discuss the remaking of the world order she has witnessed firsthand throughout her career – and what it costs, in human terms, when order breaks down. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Introducing a new season of five remarkable true stories in which love rises above prejudice, waits decades, crosses oceans and survives war. From India to Italy, Syria to the Bahamas, and the UK to the US, these are unforgettable stories that reveal how love can survive against the odds, heal old wounds and transform lives forever.Lives Less Ordinary is a podcast from the BBC World Service that brings you the most incredible true stories from around the world. Each episode a guest shares their most dramatic, moving, personal story. Listen for unbelievable twists, mysteries uncovered, and inspiring journeys - spanning the entire human experience. Step into someone else's life and expect the unexpected. Got a story to tell? Send an email to liveslessordinary@bbc.co.uk or message us via WhatsApp: 0044 330 678 2784 You can read our privacy notice here: https://www.bbc.co.uk/programmes/articles/5YD3hBqmw26B8WMHt6GkQxG/lives-less-ordinary-privacy-notice

A two-page Middle East policy briefing bearing former Treasury secretary Larry Summers's name was found among the Jeffrey Epstein documents released through the House Oversight Committee. Dated to early 2013, the briefing summarized political and security developments across ten countries during the upheaval of the Arab Spring, including Egypt, Syria, Israel, Iran, Libya, Tunisia and Saudi Arabia. Its contents ranged from political assassinations and civil unrest to Iranian nuclear negotiations, Israeli military activity and regional diplomatic maneuvering. The sophistication and breadth of the analysis suggested it was prepared for a senior policymaker or someone with access to high-level foreign-policy reporting.The document adds another dimension to the long-running relationship between Summers and Epstein, showing that material connected to Summers and involving sensitive international affairs ended up in Epstein's possession. However, the document alone does not establish whether Summers personally wrote it for Epstein, forwarded it to him or whether Epstein obtained it through someone else. Combined with later emails showing Summers seeking personal advice from Epstein and testimony that Summers introduced Bill Clinton to him, the briefing illustrates the extraordinary level of intellectual, political and institutional access Epstein cultivated. What Epstein intended to do with the information remains unknown, but its presence in his files raises further questions about why powerful officials continued providing him with privileged access long after his criminal conduct had become public.to contact me:bobbycapucci@protonmail.comsource:Larry Summers' 2013 Middle East Briefing in the Epstein FilesBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-epstein-chronicles--5003294/support.

On March 31st, 2007, 32-year-old Nicole Vienneau left her hotel in Hama, Syria, for a day of sightseeing. She was nearing the end of a six-month solo backpacking trip through West Africa and the Middle East, and nothing about that morning suggested it would be any different from the countless others she had spent exploring on her own. Nicole left her belongings behind and walked out of the hotel. She was never seen again. No confirmed sightings. No clear trail. No explanation.  Somewhere in Hama, Nicole Vienneau seemingly vanished into thin air.Listen as we dive into Syria, the case of Nicole Vienneau, and how to stay alive on vacation.Do you have a story to share? Send your email to lasttrippodcast@gmail.comWe're on YouTube: https://www.youtube.com/@TheLastTripPodcastFollow us on IG: https://www.instagram.com/thelasttripcrimepod/And join our Patreon: https://www.patreon.com/TheLastTripPodcastTheme Music by Roger Allen DexterSources:https://truecrimemysteries.medium.com/mystery-surrounds-a-canadian-backpacker-who-went-missing-13-years-ago-a8ec7cfc54f3https://www.reddit.com/r/UnresolvedMysteries/comments/34yk4h/canadian_tourist_missing_in_syria_since_2007_with/https://xthespot.blogspot.com/2012/03/time-piece.htmlhttps://websleuths.com/threads/syria-jacqueline-vienneau-33-hama-31-march-2007-canadian.61452/https://vienneau.livejournal.com/39588.htmlhttps://xthespot.blogspot.com/2010/04/criminal-mind-tracing-disappearance-of.htmlhttp://www.findnicolevienneau.com/index.shtmlhttps://www.reddit.com/r/UnresolvedMysteries/comments/34yk4h/canadian_tourist_missing_in_syria_since_2007_with/https://www.cbc.ca/news/canada/toronto/25-000-reward-offered-in-case-of-canadian-missing-in-syria-1.690087

Egypt confirms fire at port caused by drone strike. Israeli ambulance driver accused of spying for Iran. IDF forces return two Israeli civilians who illegally entered Syria. See omnystudio.com/listener for privacy information.

AP correspondent Karen Chammas reports on Iran's strikes on Jordan; Japan scrambles to find people trapped from quake; Israeli settlers try to occupy parts of Syria; and firefighters continue to battle a massive fire in France as temperatures rise.

AP correspondent Karen Chammas reports on Israeli settler attempts to access Syrian land with the aim of one day taking over the land there.

The ABC reveals the case of a Gold Coast man locked up in a Syrian jail facing the death penalty for allegedly murdering another Australian.

The ABC reveals the case of a Gold Coast man locked up in a Syrian jail facing the death penalty for allegedly murdering another Australian.

Well, now I would invite you to pick up where we left off last week in the book of Numbers and chapter 32 so the book of Numbers chapter 32 we're going to begin where we left off in verse 16. Now you'll recall that there is a happening going on. The children of Reuven and the children of God, they wanted something. They did not want to move across the Jordan River. But rather, they wanted to inherit the land east of the Jordan River, and what we would call Jordan of today, and parts of Syria as well. This is where they wanted to make their home. https://get.theapp.co/yjjqTo donate please visit us at:https://loveisrael.org/donate/Checks may be sent to:LoveIsrael.org

Well, now I would invite you to pick up where we left off last week in the book of Numbers and chapter 32 so the book of Numbers chapter 32 we're going to begin where we left off in verse 16. Now you'll recall that there is a happening going on. The children of Reuven and the children of God, they wanted something. They did not want to move across the Jordan River. But rather, they wanted to inherit the land east of the Jordan River, and what we would call Jordan of today, and parts of Syria as well. This is where they wanted to make their home.https://get.theapp.co/yjjqTo donate please visit us at:https://loveisrael.org/donate/Checks may be sent to:LoveIsrael.org

Fractures in Tehran are pitting a faction favoring negotiation with Washington against hard-liners who oppose making a deal with the United States.  Guest: Abdi Latif Dahir, a Middle East correspondent for The New York Times, covering Lebanon and Syria. Farnaz Fassihi, the United Nations bureau chief for The New York Times. She also covers Iran and how countries around the world deal with conflicts in the Middle East. Background reading:  What a journey through wartime Iran revealed. Divisions festered within Iran over talks with the United States. Photo: Agence France-Presse — Getty Images For more information on today's episode, visit nytimes.com/thedaily. Transcripts of each episode will be made available by the next workday.  Subscribe today at nytimes.com/podcasts or on Apple Podcasts and Spotify. You can also subscribe via your favorite podcast app here https://www.nytimes.com/activate-access/audio?source=podcatcher. For more podcasts and narrated articles, download The New York Times app at nytimes.com/app. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

On today's podcast, Executive Editor Natalie Orpett speaks with Fionnuala Ní Aoláin, a professor at University of Minnesota Law School and a Commissioner on the United Nations Independent International Commission of Inquiry on Syria. They talk about the Commission's work investigating atrocities that occurred after the fall of the Assad regime, how to think about Syria's new government and the international community's response to it, and what it all says about global counterterrorism strategies.To receive ad-free podcasts, become a Lawfare Material Supporter at www.patreon.com/lawfare. You can also support Lawfare by making a one-time donation at https://givebutter.com/lawfare-institute.Support this show http://supporter.acast.com/lawfare. Hosted on Acast. See acast.com/privacy for more information.

Chloe travels to Damascus to meet people close to Bashar and Asma. One source tells her that Asma took a drastic decision in the early years of the war - she tried to leave Syria. Only it's not for the reasons you might think. We call her Emma is a 6 part original series from Tortoise Investigates and The Observer.To binge listen to more episodes today, ad-free, subscribe to The Observer and use the code AUDIO50 to get 50% off your annual subscription.You'll get access to:This series and all our podcasts before anyone elseAd-free listeningPremium newslettersPuzzles from the inventors of the cryptic crosswordExclusive offers from our partners including Mubi and iescapeTickets to join Observer events in our newsroom or onlineOr subscribe to Observer+ on Apple Podcasts or Spotify to listen to all our podcasts, including this one, without any ads.Reporter - Chloe HadjimatheouProducer - Gary MarshallSound design - Karla Patella & Hannah Varrall Podcast artwork - Lola Williams & Eliza BournerExecutive producers - Jasper Corbett and Basia Cummings Hosted on Acast. See acast.com/privacy for more information.

Headline: The Strategic Link Between the Lebanon Ceasefire and Iranian Interests Guest: David Daoud Summary: David Daoud explains that the Lebanon ceasefire persists primarily because of U.S. diplomatic pressure to reach a broader agreement with Iran. Although Israeli operations have decreased, Hezbollah remains armed and active, receiving weapons through Syria. The bond between Iran and Hezbollah is unbreakable due to shared ideology. Iran considers Hezbollah its most valuable asset, prioritizing the group's survival over nuclear or missile programs.  8

Today we speak researcher Alexander McKeever. He's been living in Syria, taking note of how Jolani / al-Sharaa's new government is ruling the country. We talk tribal militias, jihad politics, Israeli meddling, Rojava encirclement, and much more. No ads and all exclusives: patreon.com/popularfront Discounted 50% off the best internet privacy for all our listeners: proton.me/popularfront INFO | MERCH | NEWS | JAKE | SUBSTACK

French war reporter and global jihadism expert Wassim Nasr was part of the presidential press party during Emmanuel Macron's recent visit to Damascus. He shares his first-hand account not only of what happened between Macron and Syrian president Ahmad al-Sharaa during the visit, but also what he discovered afterwards, during a trip to Aleppo and to the northern town of Kobane. Wassim and Thomas discuss: What it was like inside Macron's presidential delegation to Syria France–Syria relations after the fall of Bashar al-Assad Macron and Ahmed al-Sharaa at the Umayyad Mosque and Mount Qasioun Islamic State bombings during Macron's Damascus visit French investment in Syrian reconstruction, energy, ports and transport Aleppo's security, political representation and slow post-war recovery Kobani, SDF integration, PKK influence and Arab–Kurdish tensions Ahmed al-Sharaa's Islamist pragmatism and Syria's dependence on his leadership Join the Conflicted Community here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://conflicted.supportingcast.fm/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Follow Wassim on X: https://x.com/SimNasr Find us on X: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://x.com/MHconflicted⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ And Facebook: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/MHconflicted⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ And Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/conflictedpod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Learn more about your ad choices. Visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠megaphone.fm/adchoices⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Conflicted is a Message Heard production. Executive Producers: Jake Warren & Max Warren. Produced and edited by Thomas Small. Learn more about your ad choices. Visit podcastchoices.com/adchoices

www.patreon.com/theconspiracypodcastSeptember 11th, 2012 in the city of Benghazi four Americans lost their lives. In a city most listeners couldn't point to on a map, when armed militants overran a lightly guarded U.S. compound in Benghazi. By the next morning, four Americans had lost their lives — among them Christopher Stevens, a diplomat so committed to the region he'd once arrived in the country by cargo ship rather than wait for a safer route in.The fallout stretched on for years: nine separate government investigations, a marathon congressional hearing that ran past eleven hours, and — almost by accident — the exposure of a private email server that some argue tipped the outcome of a presidential race with no real connection to Libya.This week, Eric, Sean, and Jorge open their countdown to the 25th anniversary of 9/11 by walking through it all — the overnight siege, the frantic hunt for an ambassador who vanished inside a burning building, and a devastatingly accurate mortar barrage at dawn that claimed two more American lives. From there, the guys tackle the parts of this story that still don't add up: a debunked video-blamed-it narrative pushed on national television, a disputed order to hold back rescuers that some contractors insist was real, and a theory tying a secret CIA outpost to weapons quietly moving toward Syria. They also connect the dots on how digging into Benghazi wound up cracking open one of the most consequential email scandals in American political history.

Full Text of Readings Memorial of Saints Martha, Mary, and Lazarus Lectionary: 403/607 The Saint of the day is Saints Martha, Mary, and Lazarus Saints Martha, Mary and Lazarus' story Martha, Mary, and their brother Lazarus were evidently close friends of Jesus. He came to their home simply as a welcomed guest, rather than as one celebrating the conversion of a sinner like Zacchaeus or one unceremoniously received by a suspicious Pharisee. The sisters felt free to call on Jesus at their brother's death, even though a return to Judea at that time seemed to spell almost certain death. Martha's great glory is her simple and strong statement of faith in Jesus after her brother's death. “Jesus told her, ‘I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?' She said to him, ‘Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world'” (John 11:25-27). No doubt Martha was an active sort of person. On one occasion, she prepares the meal for Jesus and possibly his fellow guests and forthrightly states the obvious: All hands should pitch in to help with the dinner. The Lord recognizes that Martha is “worried about many things,” also noting that Mary, who has spent the preparation time at Jesus' feet listening to his words “has chosen the better part.” John 12:1-8 describes Mary's anointing of Jesus' feet at Bethany, an act which he praised highly. Immediately after we are told that the chief priests plotted to kill Lazarus “because many of the Jews were turning away and believing in Jesus because of him.” Lazarus was the one of whom the Jews said, “See how much he loved him.” In their sight Jesus raised his friend from the dead. Legends abound about the life of Lazarus after the death and resurrection of Jesus. He is supposed to have left a written account of what he saw in the next world before he was called back to life. Some say he followed Peter into Syria. Another story is that despite being put into a leaking boat by the Jews at Jaffa, he, his sisters, and others landed safely in Cyprus. There he died peacefully after serving as bishop for 30 years. It is certain there was early devotion to the saint. Around the year 390, the pilgrim lady Etheria talks of the procession that took place on the Saturday before Palm Sunday at the tomb where Lazarus had been raised from the dead. In the West, Passion Sunday was called Dominica de Lazaro, and Augustine tells us that in Africa the Gospel of the raising of Lazarus was read at the office of Palm Sunday. Reflection In its 2021 decree on combining veneration of Mary and Lazarus with Martha, the Congregation for Divine Worship and the Sacraments said, “In the household of Bethany, the Lord Jesus experienced the family spirit and friendship of Martha, Mary and Lazarus, and for this reason the Gospel of John states that he loved them. Martha generously offered him hospitality, Mary listened attentively to his words and Lazarus promptly emerged from the tomb at the command of the one who humiliated death.”Saint of the Day, Copyright Franciscan Media

The US and Saudi Arabia signed a nuclear deal but Israel hates it. This episode was produced by Hady Mawajdeh and Dustin DeSoto, edited by Amina Al-Sadi, fact-checked by Gabriel Dunatov, engineered by Patrick Boyd and David Tatasciore, and hosted by Sean Rameswaram. A billboard in Tel Aviv, Israel depicting the leaders of Saudi Arabia, Syria, Oman, and Lebanon alongside U.S. President Donald Trump and Israeli Prime Minister Benjamin Netanyahu. Photo by Mostafa Alkharouf/Anadolu via Getty Images. Listen to Today, Explained ad-free by becoming a Vox Member: vox.com/members. New Vox members get $20 off their membership right now. Transcript at ⁠vox.com/today-explained-podcast.⁠ Learn more about your ad choices. Visit podcastchoices.com/adchoices

A.M. Edition for July 27. President Trump calls off a major escalation of strikes against Iran, amid efforts to revive diplomacy with Tehran and a debate over America's declining munitions stockpiles. Plus, Nvidia is in talks to provide a roughly $250 billion financial backstop for OpenAI to lease a massive data center project in Ohio. And WSJ tech reporter Amrith Ramkumar explains how dual lobbying efforts from Apple and Micron are putting the Trump administration in the center of a fight over access to Chinese memory chips. Luke Vargas hosts. Sign up for the WSJ's free What's News newsletter. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Ian speaks with Azniv Korkejian, AKA Bedouine, about the weather, working in the Los Angeles scene, antiquated genre terminology, the puzzle of submitting to the Grammys, Leonard Cohen, Lisa Simpson, rebelling as a teen, parenthood advice, growing up in Riyadh, observing strife in Syria and Lebanon from the US, her family's unique journey, her excellent new record Neon Summer Skin, and much more. FOLLOW BEDOUINE ON INSTAGRAM "NEON SUMMER SKIN" AVAILABLE NOW

This episode is presented by Create A Video – Prosecutors in Germany say the suspect who drove a van into a gay pride event over the weekend in Berlin was previously arrested and charged with trying engage in jihad. But the courts let him walk free. It's always the ones you least suspect!Become a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-kaliner-show--6946691/support.Subscribe to the podcast My preferred podcast platform: SpreakerAll the links to Pete's Prep are free!Get exclusive content here!Media Bias Check: GroundNews promo code!Advertising and Booking inquiries: Pete@ThePeteKalinerShow.com  

This episode is brought to you by Vanguard University and the Global Center for Women and Justice, who offer an incredible anti-human trafficking certificate. Whether you're a frontline responder, a social worker, in the ministry, a healthcare provider, or simply a community member who wants to help, this program is built for you. Head over to gcwj.org/ahtc to take the next step and apply today. ---Dr. Xanthe Scharff joins Dr. Sandie Morgan to explore how displacement, missing documents, and unequal citizenship laws quietly raise the risk of trafficking, and why prevention starts long before a child is ever exploited.Chapters(00:00) - Introduction (00:55) - Xanthe's Path and the Freedom Fund's Frontline Model (06:08) - The Women's Refugee Commission: Listening to Women (10:19) - How Birth Certificates Prevent Trafficking in Bangladesh (13:17) - Citizenship, Statelessness, and Life in the Shadows (19:13) - Conflict, Trauma, and Women Rebuilding After Displacement (23:46) - Girls' Education and the Story of Anesi (28:14) - Prevention Over Rescue: What the Field Still Misunderstands About Dr. Xanthe ScharffDr. Xanthe Scharff is President and CEO of the Women's Refugee Commission, which she joined in June 2026 after more than two decades spanning humanitarian action, women's rights, journalism, philanthropy, and nonprofit leadership. She previously served as Managing Director for External Affairs and Editor-at-Large at The Freedom Fund, a global collaborative working to end modern slavery, where she helped elevate the work of hundreds of frontline anti-slavery organizations across Asia, Africa, and Latin America. Earlier, she co-founded The Fuller Project, a global newsroom reporting on women, served as Associate Director of the Center for Universal Education at the Brookings Institution, and founded Advancing Girls' Education in Africa. She has raised more than $200 million for social-impact organizations and reported on Syrian refugees in Turkey, with earlier roles at CARE, Save the Children, the United Nations, and the World Bank.Key Points• The Freedom Fund gets money directly to the front lines, granting to almost 200 frontline organizations, and this past year 47% of them were led by survivors.• Birth certificates are a frontline prevention tool: in Bangladesh, mothers believed they couldn't register children without the father's signature, until Freedom Fund's partners socialized a legal provision and registered over 400 children in about six months.• Twenty-four countries still bar mothers from passing citizenship to their children on equal terms with fathers, and Syria's law can leave a returning mother's child stateless and more vulnerable to exploitation.• When people lack legal status, they have no one to report abuse to, and fear of deportation keeps exploited workers silent even when wages are stolen or they are assaulted.• Immigration and refugee are not synonyms; asylum seekers are specifically people seeking protection, a distinction that gets blurred as legal pathways narrow.• Before larger plans, women's groups like Women of the Sun in Gaza and the West Bank made addressing trauma and supporting one another their first priority.• A scholarship alone did not change Anesi's future; without cultural support structures, she left school for marriage after one year and later regretted it, showing that prevention takes more than money.• Xanthe urges the field to listen to survivors: "Alternative livelihood activities in our community is what's going to protect our children," and "we don't need to wait until the children have been trafficked to do an intervention."Resources• Women's Refugee Commission• At What Cost? Women-Led Organizations, Funding Cuts, and the Price of Survival (WRC & Refugees International report)• Global Campaign for Equal Nationality Rights• The Freedom Fund• Refugees International• The Fuller Project• AGE Africa (Advancing Girls' Education in Africa)

While the world's attention has focused on the Strait of Hormuz and the escalating conflict between the United States and Iran, another potentially transformative front has opened in Lebanon. Israeli attacks against the Iranian-backed group Hezbollah have left more than 4,000 people dead and displaced over a million. Now, a fragile ceasefire has raised a question diplomats have struggled with for decades: Can Hezbollah actually be disarmed? On the GZERO World Podcast, Ian Bremmer speaks with Lebanese-born journalist and Middle East expert Kim Ghattas about Iran's shrinking regional influence, Israel's possible plans for a long-term buffer zone, and Lebanon's best chance in decades to reclaim control of its territory. Hezbollah remains armed, but Ghattas argues that it is substantially weaker, while the fall of Syria's Assad regime has severed a crucial link in Iran's regional network. Forcing the Lebanese Army to confront Hezbollah could trigger another civil war. Instead, Ghattas says Lebanon must gradually constrain the group, strengthen state institutions, and show Hezbollah's supporters that diplomacy can deliver more than armed resistance. That will require Israeli withdrawals, international support, and difficult negotiations over the political future of Lebanon's Shia community. “You constrain their capacity to operate. You crowd them out,” Ghattas says. “You demonstrate that diplomacy works and delivers for the Lebanese people in terms of aid, in terms of improved relations with the US.” Subscribe to the GZERO World with Ian Bremmer Podcast on Apple Podcasts, Spotify, or your preferred podcast platform, to receive new episodes as soon as they're published. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Turn Back to God by Autumn Dickson Time for another Old Testament story. Jehoshaphat is a king of Judah. He is a righteous king who worked on pushing the hearts of his people towards the Lord. He tears down idols. He seeks out the will of the Lord. He's a good man, though imperfect at times. At one point in time, Jehoshaphat finds himself in Israel with his ally, the wicked King Ahab. Ahab wants to go fight Syria to recapture a city that was taken from Israel. Jehoshaphat agrees but wants to consult a prophet first. After consulting 400 false prophets who declare that they will be victorious, Jehoshaphat insists on consulting a true prophet. The true prophet, Micaiah, comes and prophesies that they will lose and Ahab will die. Micaiah is actually quite awesome, but he is a story for another day. Despite Micaiah's prophecies, Ahab and Jehoshaphat try to fight Syria. It obviously doesn't go very well. Ahab tells Jehoshaphat to wear royal robes, and Ahab dresses like a common soldier. Syria immediately starts trying to kill Jehoshaphat, and Jehoshaphat calls out to the Lord and is saved. Ahab takes a random arrow and dies. Jehoshaphat returns home and is greeted by a prophet from his own kingdom. 2 Chronicles 19:2-3 2 And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord. 3 Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God. After this experience, Jehoshaphat continues to make reforms to point his people towards the Lord. Jehoshaphat was not a perfect king, but he was a good king. In the Old Testament, we read a lot about the Lord punishing disobedience quickly and strongly. There is a reason for that; the Lord is warning us about the spiritual consequences of disobedience. And yet, the Lord doesn't do this with Jehoshaphat despite his multiple recorded failings. We see Jehoshaphat's weakness a few more times over his reign. Later on, Jehoshaphat makes another alliance with Ahab's son, the new king of Israel. They built a bunch of ships together, and the prophet, Eliezer, prophesies that the ships will get destroyed. They get destroyed. One of the ways that these two nations were allied was through a marriage. Jehoshaphat's son, Jehoram, marries Ahab's daughter. It comes back to haunt Jehoshaphat later when Jehoram starts worshipping idols and Ahab's daughter tries to wipe out the Davidic line. I love the nuance here. Jehoshaphat made mistakes, but God spares him. He has weaknesses; he keeps trying to connect himself further with the northern kingdom that is wicked and idolatrous. There are two “despites” here that teach something really important. Despite the fact that Jehoshaphat loves God, his disobedience and lack of trust come back to bite him. He loves God, but he has to experience consequences because of his flaws. Despite the fact that Jehoshaphat has flaws, God continues to save him. He is directly saved in the battle that he fought with King Ahab, but he is preserved upon the throne until he “rested with his ancestors.” This is a biblical phrase that suggests he died peacefully. I see it in my own life all the time. Despite the fact that I love God, I have flaws and they come with consequences. They drive me to be unhappy. When I get frustrated with my kids or get prideful or uncharitable, I find innate consequences that come back to bite me. And yet, despite the fact that I have flaws, God continues to save me. We just keep on trying to move forward. As I pondered this pattern, I thought of some of the other patterns I find in the Old Testament, specifically the pattern where God punishes those who trust mankind over Him. We see examples of kings that trusted Egypt but found themselves completely fallen to Babylon. Why didn't Jehoshaphat find himself in this category? As I pondered Jehoshaphat's exception, I was reminded that Hezekiah is another example of this. Hezekiah tried paying tribute to Babylon to get them to go away, and he even stripped the gold and silver out of the temple in order to pay that tribute. So why were Hezekiah and Jehoshaphat spared when they also didn't put their trust fully in God? There is one more verse I want to share. It's about Jehoshaphat, but Hezekiah did a similar thing. 2 Chronicles 18:31 And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel. Therefore they compassed about him to fight: but Jehoshaphat cried out, and the Lord helped him; and God moved them to depart from him. What was the difference? Jehoshaphat called out to God. Hezekiah did similarly. After stripping the temple and failing, Hezekiah went to the temple and pleaded with the Lord. When do we really lose the battle? When we turn on the Lord and don't turn back to Him again after. I think that's really one of the keys to life here. We all fail. It's inevitable. What keeps us in the pattern of Jehoshaphat and Hezekiah? We turn to the Lord again even after we failed Him. We plead to Him and ask for forgiveness even in the midst of the potentially devastating consequences that we got ourselves into. We just keep turning back, no matter how many times we've failed. I testify that we can turn to God, no matter how many times we've failed. I testify that this pattern is the one that really grants us success: turning to the Lord over and over and over and over. Even when we've failed Him, we turn right back. We trust that He will still love us, and we ask Him to help us get out of it and get better. Autumn Dickson was born and raised in a small town in Texas. She served a mission in the Indianapolis Indiana mission. She studied elementary education but has found a particular passion in teaching the gospel. Her desire for her content is to inspire people to feel confident, peaceful, and joyful about their relationship with Jesus Christ and to allow that relationship to touch every aspect of their lives. Autumn was the recipient of FAIR's 2024 John Taylor Defender of the Faith Award. The post Come, Follow Me with FAIR – 2 Chronicles 14–20; 26; 30 – Part 2 – Autumn Dickson appeared first on FAIR.

In Part 2 of this summer's Required Listening, Carey interviews Eugene Peterson weeks before he retired from public life. Carey talks to Eugene about the origin of the Message and the life rhythms he and his wife Jan adopted that helped produce the legacy millions have appreciated. Plus, they discuss what it was like to lead through the turbulence of the 1960s. 

Michael Angelo Zervos is a Guinness World Record holder — he visited all 195 UN-recognized countries in 499 days. Along the way he interviewed people in every country about the happiest moment of their life. That project became a book, published by Penguin Random House, out February 23rd. We talked about: how the record works and what actually counts as "visiting" a country; a year and a half of planning vs. the Brazilian who claimed he did it by accident; getting jailed overnight in Liberia for taking a photo of a building; being deported from Nicaragua because they thought he was a journalist; how he got into North Korea during a two-week window that's since closed permanently; what North Korea is actually like (his answer: Plato's allegory of the cave, in real life); Cuba on the ground vs. what the left says about it; traveling through Ukraine, Palestine, Syria, and Sudan; asking people about happiness in active conflict zones; and what his grandfather being forced to fight for communist guerrillas in the Greek Civil War has to do with any of it. Get the book → The Happiest Moment of Your Life: True Stories from a Journey to Every Country in the World https://amzn.to/4pHdYav Follow Michael on Instagram → https://www.instagram.com/theprojectkosmos/ TIMESTAMPS: 0:00 — Intro — who is Michael Angelo Zervos? 0:34 — Greeks in America — diners, Coney Islands, and the varsity jacket problem 5:05 — Christopher Nolan's Odyssey — not a single Greek in the cast 6:25 — 195 countries in 499 days — how the Guinness World Record works 8:04 — A year and a half of planning — and the Brazilian who claimed he did it by accident 9:33 — What counts as "visiting" a country? The Guinness rules 11:08 — Project Cosmos — interviewing people about the happiest moment of their life 13:13 — Brand deals, sponsorships, and the reality of Guinness World Record celebrity 14:35 — Traveling as a man vs. a woman — the real differences 16:37 — Married with two kids — how he pulled this off 20:24 — The happiest moment of the trip — waking up in Ghana 21:33 — The Swiss man who came out as bisexual at a phone-free party in Zurich 23:45 — The worst moments: jailed in Liberia for photographing a building 26:57 — Deported from Nicaragua — they thought he was a journalist 27:41 — Left-wing dictatorships and the memory hole 29:50 — North Korea — getting in through a two-week window that's now closed 32:14 — North Korea as Plato's cave — the allegory of the cave in real life 33:44 — His grandfather forced to fight for communist guerrillas in the Greek Civil War 35:29 — Dennis Rodman's translator was a libertarian 36:44 — Cuba — what it's actually like on the ground 38:40 — Poverty porn, romanticizing socialism, and what Cubans actually think 43:42 — The Facebook argument: "Oh no, Starbucks is going to ruin Cuba" 45:38 — What's actually lost when wealth is generated — community and dependency 47:27 — Traveling through conflict zones: Ukraine, Palestine, Syria, Sudan 49:37 — Asking people about happiness in a war zone 50:27 — The book: published by Penguin Random House, out February 23rd 52:23 — Chicken soup for the soul meets Anthony Bourdain — what the book actually is 54:14 — Outro — follow Michael and get the book Watch full episodes on YouTube → https://www.youtube.com/watch?v=J4Vb53s4I0A&list=PLb5trMQQvT077-L1roE0iZyAgT4dD4EtJ Listen on Apple Podcasts → https://podcasts.apple.com/us/podcast/the-lou-perez-podcast/id1535032081 Listen on Spotify → https://open.spotify.com/show/2KAtC7eFS3NHWMZp2UgMVU  Co-host of Happy Hour Econ → https://podcasts.apple.com/us/podcast/happy-hour-econ/id1863476697  Lou's book — That Joke Isn't Funny Anymore: https://amzn.to/3VhFa1r  TheLouPerez.com |  info@thelouperez.com  Newsletter: https://substack.com/@louperez Learn more about your ad choices. Visit megaphone.fm/adchoices

SCHEDUKE JBS 7-21-26Elizabeth Peek joins John Batchelor to discuss how rising gasoline prices act as a talisman for consumer sentiment and presidential approval. Despite low unemployment and rising real wages, the public remains fixated on energy costs. Peek criticizes Republican messaging and highlights the massive AI-driven investment boom currently occurring. (1)Elizabeth Peek discusses New York mayoral candidate Zohran Mamdani's inability to define the "working class." She argues the Democratic Socialists of America (DSA) primarily represent white, college-educated liberals rather than manual laborers. They also discuss Kevin Warsh as a potential Fed chairman and the independence of interest rate decisions. (2)Peter Berkowitz examines Vice President JD Vance's views on restoring Christianity in America. Berkowitz highlights the ambiguity in Vance's stance regarding government involvement in religion. They contrast Vance's rhetoric with James Madison's historical opposition to state-funded religion, emphasizing the constitutional separation of church and state. (3)Ahmad Sharawi reports on Syria's interception of sophisticated Iranian weapons—including cruise missile components—destined for Hezbollah. The weapons were concealed in Iraqi oil tankers. This move is seen as Al-Shara's attempt to gain international trust and investment by demonstrating a commitment to containing Hezbollah's rearmament. (4)Mary Kissel discusses the ongoing conflict with Iran in the Strait of Hormuz. She argues there is no diplomatic overlap because Iran views nuclear weapons as essential for survival. Kissel notes the lack of a broad international coalition and warns that regional allies might seek accommodation with Tehran. (5)Mary Kissel turns to NATO's lack of unity regarding the Ukraine war. Kissel argues that while Eastern Europeannations feel the threat, Western Europe focuses on domestic politics. She highlights the emergence of a "new alliance" of Russia, Iran, and China, which poses a significant hybrid threat. (6)Joseph Sternberg analyzes China's struggling economy, noting that official growth targets are likely overstated. Facing a real estate crater and demographic decline, China is reverting to an export-heavy model. Unlike Japan's past recovery, China's adversarial stance makes trading partners less willing to absorb its gluts. (7)Joseph Sternberg discusses the transition to Prime Minister Andy Burnham in the UK. Burnham, who took office without an election mandate, faces a heavily taxed economy and bond market skepticism. Sternberg critiques Burnham's big-government agenda and resistance to market reforms, suggesting it may drive away wealth. (8)Gregory Copley evaluates Prime Minister Andy Burnham's new cabinet, specifically John Healey as Chancellor and Wes Streeting as Defense Secretary. While the government aims to boost defense spending and support Ukraine, Copley questions its legitimacy without a fresh mandate and notes a lack of long-term global strategic planning. (9)Gregory Copley covers the alienation of Canada under the Trump administration. Copley explains how Canada is diversifying its defense procurement—buying Swedish aircraft and Australian radar—rather than relying on the US. This shift threatens the NORAD partnership and results in billions of dollars lost for US aerospace industries. (10)Gregory Copley explores the "balance of ignorance," where declining literacy and social media lead to a loss of national identity. He argues that governments make poor strategic decisions because they no longer understand their own history or adversaries, citing the current US conflict with Iran as a primary example. (11)Gregory Copley explains King Charles III's role in forming Andy Burnham's government. The King's "blessing" provides constitutional legitimacy to the transition. Copley notes Burnham is the first practicing Roman Catholic Prime Minister and highlights the King's departure to Glasgow to open the Commonwealth Games. (12)Former Congressman Thaddeus McCotter discusses how rising gas prices and inflation hurt Republicans in swing states. They also examine the Trump administration's use of the Smoot-Hawley Act to threaten tariffs on Canada. McCotter views these as punitive measures that weaken the broader argument for necessary trade protections. (13)Thaddeus McCotter comments on a recent presidential address regarding the 2020 election. He argues that claiming the system is "rigged" is counterproductive for Republican turnout. McCotter suggests that voters care far more about the "price of gas" and groceries than relitigating past elections that the party lost. (14)John Batchelor and Peter Huessy review classic nuclear war films like Godzilla, On the Beach, and Dr. Strangelove. Huessy argues that while these films highlight the horrors of nuclear use, real-world focus has evolved toward deterrence and sophisticated safety systems designed to prevent accidental or unauthorized missile launches. (15)Peter Huessy continues the discussion of nuclear films like Fail Safe and The Day After. Huessy disputes claims that The Day After motivated Ronald Reagan's arms control efforts, noting Reagan was a committed advocate for nuclear reductions long before the movie's massive 1983 television broadcast. (16)Corrections applied silently: Ahmad Sharawi (4) and Thaddeus McCotter (13, 14) per the log.

Ahmad Sharawi. Ahmad Sharawi reports on Syria intercepting sophisticated Iranian weapons components smuggled via oil tankers from Iraq to Lebanon. This effort by the al-Sharaa government aims to build international trust and secure investment, despite retaliatory terror plots and rocket attacks within Syria from a disgruntled Hezbollah. (4)1833

Former CIA Targeter: 18,000 Terrorists & Al-Qaeda Sleeper Cells Are Already Inside the US | Sarah Adams Former CIA targeting officer Sarah Adams spent her career hunting terrorists and hostile regimes for the U.S. government—including serving at the CIA annex during the 2012 Benghazi attack. In this explosive episode of Keeping It Real, Jillian Michaels sits down with Adams to examine a grave national security threat: over 18,000 known Islamist extremists and active Al-Qaeda sleeper cells allegedly operating inside the United States. KEY UNCOVERED THREATS & EXCLUSIVES: Unprecedented Terrorist Alliances: How former rival groups—Al-Qaeda, ISIS, Hamas, Hezbollah, the Taliban, and al-Shabab—are actively unifying, running joint training camps, and coordinating pipelines across Syria, Yemen, Somalia, and Afghanistan. Homeland Security Crisis: How porous borders, FBI intelligence failures, and foreign funding created the exact conditions for coordinated sleeper cell attacks on American soil. October 7th "Dress Rehearsal": Why the attack in Israel was a joint operation used as a practice run for the next attack on US soil. Foreign Infiltration & Funding: The truth behind political influence from the Muslim Brotherhood, DSA-backed candidates, Qatar's funding of U.S. universities, and escalating conflict with Iran. Taxpayer Taliban Payments: Why hundreds of millions in U.S. taxpayer dollars are allegedly reaching Taliban hands as extortion money every single week. Benghazi Cold Case: Deep-dive revelations from Sarah's book, "Benghazi: Know Thy Enemy." ABOUT SARAH ADAMS Sarah Adams is a former CIA targeting officer and co-author of "Benghazi: Know Thy Enemy." She also hosts her own podcast, The Watch Floor, on YouTube.

In 2011, the Arab Spring hits Syria and Asma has a decision to make: speak out in favour of the popular revolution or stay loyal to the regime. But what choice did she really have? We call her Emma is a 6 part original series from Tortoise Investigates and The Observer.To binge listen to all episodes today, ad-free, subscribe to The Observer and use the code AUDIO50 to get 50% off your annual subscription.You'll get access to:This series and all our podcasts before anyone elseAd-free listeningPremium newslettersPuzzles from the inventors of the cryptic crosswordExclusive offers from our partners including Mubi and iescapeTickets to join Observer events in our newsroom or onlineOr subscribe to Observer+ on Apple Podcasts or Spotify to listen to all our podcasts, including this one, without any ads.Reporter - Chloe HadjimatheouProducer - Gary MarshallSound design - Karla PatellaPodcast artwork - Lola Williams & Eliza BournerExecutive producers - Jasper Corbett and Basia Cummings Hosted on Acast. See acast.com/privacy for more information.