Podcasts about Theophany

God promises us a future in His Kingdom and the guarantee is His presence with us now. Think about it: Have there been times in your life when you recognized God’s presence, and if not, why do you think that is?

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Father Anthony with Tony and Cristina gather to discuss the goings on, and people in the Parish, chatting briefly about how fast time flies as Holy Week will be upon us soon.  Father focuses today on speaking about the Theophany in the Eucharist and distinguishes between Theophany and Christophany.  After referencing the I Am gospel, the gospel of John, he goes on to discuss this past Sundays gospel; the raising of Lazarus.     St. Stanislaus Kostka Parish   

We look into the meaning behind the remarkable vision received by Sister Lucy at Tuy in The Whole Truth About Fatima.Please support the Our Lady of Fatima Podcast:http://buymeacoffee.com/TerenceMStantonLike and subscribe on YouTube: https://m.youtube.com/@OurLadyOfFatimaPodcastFollow us on X:@FatimapodcastThank you!

Message from morning service - Church on the Hill, San Jose, CA

Welcome to Day 2802 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2802 – Wisdom Nuggets – Psalm 115:1-8 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2802 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2802 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: Our God is Supreme Today, we are continuing our journey through the "Egyptian Hallel," the magnificent collection of praise songs sung by the Jewish people during the Passover festival. We are stepping into the first half of Psalm One Hundred Fifteen, covering verses one through eight, in the New Living Translation. To set the stage, let us remember where we stood in our previous trek. In Psalm One Hundred Fourteen, we witnessed the sheer, terrifying power of the Theophany. We saw the earth tremble, the Red Sea flee, and the Jordan River turn back at the very presence of the God of Jacob. It was a psalm of action, movement, and cosmic disruption. Yahweh stepped into history, and the chaotic forces of nature panicked. But as we turn the page to Psalm One Hundred Fifteen, the tone shifts from the dramatic trembling of the earth to a profound, theological reflection. According to Jewish tradition, while Psalms One Hundred Thirteen and One Hundred Fourteen were sung before the Passover meal, Psalm One Hundred Fifteen was the first hymn sung after the meal was finished. Imagine the scene. Jesus and His disciples have just finished the Last Supper. The bread has been broken; the cup of the new covenant has been poured. And before they walk out into the dark night toward the Garden of Gethsemane, they lift their voices to sing these exact words. They sing about the glory of God, the foolishness of the world's idols, and the absolute sovereignty of the King of Heaven. This psalm is a brilliant polemic—a theological argument—against the gods of the surrounding nations. It contrasts the living, unrestrained God of Israel with the dead, handcrafted statues of the pagan world. It challenges us to ask: Where does the glory belong, and what are we truly placing our trust in? Let us dive into the text. Psalm One Hundred Fifteen: verse one. Not to us, O Lord, not to us, but to your name goes all the glory for your unfailing love and faithfulness. The psalm opens with one of the most profound statements of humility in the entire Bible. The psalmist repeats the phrase for emphasis: "Not to us, O Lord, not to us." This is the ultimate deflection of human pride. When Israel looked back at the Exodus—when they remembered the sea parting and the enemies drowning—it was incredibly tempting to pat themselves on the back. It is human nature to assume that if God blesses us, saves us, or uses us, it must be because we are somehow special, worthy, or superior. But the psalmist violently rejects that idea. He says, "Lord, do not give us the credit. We did not part the sea. We did not defeat the Egyptian empire. The glory belongs entirely, exclusively, and completely to Your Name." And why does the glory go to His Name? Because of two foundational attributes: His "unfailing love" and His

Welcome to Day 2800 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2800 – Wisdom Nuggets – Psalm 114:1-8 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2800 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand eight hundred of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Wisdom-Trek: The Earth Trembles – When the Presence Moves In. Today is a milestone day! We have reached day two thousand eight hundred. That is a lot of trekking, and I am so grateful you are walking this path with me. We are celebrating this milestone by stepping into one of the most compact, high-energy psalms in the entire Bible. We are exploring Psalm One Hundred Fourteen, covering the entire hymn, verses one through eight, in the New Living Translation. In our previous trek through Psalm One Hundred Thirteen, we began the "Egyptian Hallel"—the series of psalms sung at the Passover. We saw the "Stooping God" who sits high above the nations but bends down low to lift the poor from the dust and the barren woman from her grief. That psalm set the theological stage: God is great because He is humble. Psalm One Hundred Fourteen moves from theology to Theophany. A "Theophany" is a visible manifestation of God. This psalm describes what happened when that "Stooping God" actually touched down on planet Earth to lead His people out of Egypt. It is a psalm of movement. In just eight verses, we see a nation moving out, a sea fleeing, a river turning back, mountains skipping like scared sheep, and the solid rock turning into a fountain. It describes the sheer, terrifying, joyful disruption that occurs when the Holy One invades the realm of chaos. In Jewish tradition, this psalm is sung right before the Passover meal. It recounts the moment Israel became God's peculiar treasure. So, let us imagine ourselves in the Upper Room, or perhaps standing on the shores of the Red Sea, as we witness the earth tremble at the presence of the Lord. The First Segment is: The Great Migration: Establishing the Sanctuary. Psalm One Hundred Fourteen: verses one through two. When Israel went out of Egypt, Jacob from a people of strange language,  Judah became God's sanctuary, Israel his dominion. The psalm begins with a historical flashback to the defining moment of the Old Testament: The Exodus. "When Israel went out of Egypt, Jacob from a people of strange language..." The mention of a "strange language" (or foreign tongue) emphasizes the alienation of Israel. They were strangers in a strange land. In the Ancient Israelite worldview, Egypt was not just a political oppressor; it was a spiritual "Iron Furnace." It was the domain of foreign gods—Ra, Osiris, Horus. Israel was living in a culture where the very words spoken were dedicated to idols. To leave Egypt was to leave the jurisdiction of these foreign elohim. But look at what happens the moment they step out: "Judah became God's sanctuary, Israel his dominion." This is a profound statement of Cosmic...

Baptism of Our Lord

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He was born early in the 14th century to a family of court dignitaries in Moscow. Despite a fine education, he was not drawn to worldly success and became a monk at the age of twenty. In time Alexis was consecrated Bishop of Vladimir, then Metropolitan of Moscow, at that time the highest rank in the Russian church (which was still under the Patriarchate of Constantinople). Russia was then under the cruel domination of the Tatars. Saint Alexis traveled twice to the Golden Horde, where the Tatar Khan kept court. On his first visit (1359), he healed the Khan's wife of a blindness which had afflicted her for three years — a miracle that did much to soften the Tatars' treatment of their Russian vassals, and to preserve the liberty of the Church.   His ceaseless labors in the world did not deprive the Saint of his love for monasticism: he conferred with holy monks at every opportunity, and founded many new monasteries. As he neared the end of his life he tried without success to persuade his friend St Sergius of Radonezh (September 25) to succeed him. He reposed in peace in 1378. His incorrupt relics are venerated in the Cathedral of the Theophany in Moscow.

In this New Year episode, Fr. Harry and Fr. Anthony challenge the casual habit of saying “my church” by reframing ecclesial identity: the Church is of God—not our possession, but the place to which we belong, purchased by Christ's blood (Acts 20) and built as a household on the apostolic foundation with Christ as cornerstone (Eph. 2:18–20). They trace how the Church's catholic “wholeness” is Trinitarian—the Body of Christ, the temple of the Holy Spirit, and the people of the Father—made real through baptism, chrismation, and the Eucharist. Along the way, they clarify Christ's unique mediation (mesitēs), show why the Church can be called “of Christ” without diminishing the Trinity, and close with Theophany's vivid sacramental imagery—especially the ancient practice of breathing/blowing over the waters as participation, not mere remembrance.

He was from Ancyra in Galatia, son of a pagan father and a Christian mother named Euphrosyne. His mother prophesied on her deathbed that he would suffer great torments for Christ over many years. After her death he was adopted and reared by a pious woman named Sophia. From the age of twelve, he began to fast and pray like the monks, so that he was soon ordained a deacon, and became Bishop of Ancyra at the age of twenty. His piety and zeal for the faith attracted the attention of the Imperial Governor of the region, who had him arrested. Thus began Clement's twenty-eight years of almost continuous suffering for the Faith. When he stood firm despite many tortures, he was sent to the Emperor Diocletian in Rome. The Emperor showed him a table set with costly vessels on one side, and another decked with instruments of torture on the other, and bade Clement to make his choice. The Saint replied: "These precious vessels remind how much more glorious must be the eternal good things of Paradise; and these instruments of torture remind me of the everlasting punishments of hell that await those who deny the Lord."   The Saint was viciously tortured, then transported to Nicomedia, where a converted pagan named Agathangelus ('good angel') became his companion. For many years they endured unspeakable torments alternating with long imprisonments, but nothing would move them to deny the precious Faith of Christ. After twenty-eight years of suffering, Agathangelus was beheaded; but Clement was briefly paroled and allowed to celebrate the services of Theophany and to give the holy Communion to his fellow-Christians. A few days later, as he was again celebrating the Divine Liturgy, some pagan soldiers burst into the church and beheaded him at the altar.

A homily delivered by Fr. Michael Maximous at St. Basil American Coptic Orthodox Church on January 18, 2026

Listen To Full Sermon: "The Importance of Baptism" @ St. Abraam Coptic Orthodox Church - Jupiter, FL ~ January 18, 2025https://on.soundcloud.com/cz8ewluVoYIZ2WgxyL

January 15th, 2026:  Family, Genealogy & Prophecy;  Jesus - Healing Powers & Miracles;  Theophany - Reflecting the Radiance of Jesus Christ in This World;  Our Lord in The Eucharist & Our Lady's Spiritual Maternity 

Sunday after Theophany(Sunday January 11th 2026AD) by Duchovny Dom Monastery

Homily: The Sunday after Theophany Hebrews 13:7–16; Matthew 4:12–17 This homily explores repentance as the doorway from darkness into light, and from spiritual novelty into mature faithfulness. Rooted in Hebrews and the Gospel proclamation after Theophany, it calls Christians to become not sparks of passing enthusiasm, but enduring flames shaped by grace, sacrifice, and hope in the coming Kingdom. ---- Today's Scripture readings give us three interrelated truths—three movements in the life of salvation and theosis. First: darkness and light. Second: repentance as the way from darkness into light. Third: what children of the light actually do once they have been illumined.  Point One: Darkness and Light In today's Gospel, St Matthew quotes the prophet Isaiah: "The people who sat in darkness saw a great light; and upon those who sat in the region and shadow of death, light has dawned." This is not merely a poetic description of history. It is a diagnosis of the human heart. Scripture teaches us that our calling as human beings—our calling as Christians—is to become "children of the light and children of the day." Light is not something we admire from a distance. It is something we are meant to live in, to be shaped by, and to reflect. Darkness, in Scripture, is not simply ignorance. It is disorder. It is the twisting of desire. It is the heart turned inward on itself. And Christ comes—not merely to expose darkness—but to heal us of it. That is why today's epistle begins by reminding us: "Remember your leaders, those who spoke to you the word of God; consider the outcome of their life, and imitate their faith." (Hebrews 13:7) Light becomes visible in lives that endure. The Christian life is not meant to flash briefly and disappear. God desires something steadier—not sparks, but flames. Point Two: Repentance — Leaving the Darkness Immediately after this proclamation of light, Christ begins His preaching with a single command: "Repent, for the kingdom of heaven is at hand." If we want to be part of the Light of Perfection, then the darkness in our lives and in our souls must be removed. Repentance is not optional. It is the doorway into illumination. Here we must confront a deep confusion in our culture—and often in our own hearts. We have the relationship between happiness and goodness exactly backwards. We tend to think: "It is good for me to be happy." And then we go looking for ways to become happy. But Scripture teaches the opposite: Happiness is not the path to goodness. Goodness is the path to real happiness. The epistle warns us: "Do not be led away by diverse and strange teachings; for it is well that the heart be strengthened by grace, not by foods." (Hebrews 13:9) Indulgence does not strengthen the heart. Novelty does not strengthen the heart. Only grace does.  There is a danger here for neophytes because Orthodox is novel for them; there is an experiential conflation of the happiness that comes from new fascinations and their new connection with The Good Itself.  More on this in a moment. Back to repentance.  Repentance is how the heart is strengthened. It is how the flickering light of intention becomes steady. The iterated acts of repentance that constitute the Christian life is how God turns sparks into flames. Repentance and Tears This will bring tears.  Christ does not say, "You have suffered enough—come get comfortable in the light." He says, "Repent." Repentance is rarely pleasant. We do not repent because it makes us happy, although it occasionally will in the short term; again, because of our fascination with things that are new and shiny. But regardless, we do not repent for happiness; we repent because the darkness that has accumulated in our souls cannot survive in the presence of the Light and we want to grow in that light.  And that is going to involve suffering on account of the darkness that is within us; a darkness that has often come to define us. The epistle reminds us: "So Jesus also suffered outside the gate in order to sanctify the people through his own blood. Therefore let us go forth to him outside the camp, and bear the abuse he endured." (Hebrews 13:12–13) Repentance means leaving what is familiar and comfortable. It means stepping outside the camp. It means allowing the old life to die so that a new one can endure. Point Three: What Children of the Light Do Christ does not defeat the devil in the wilderness and then rest. He immediately begins His ministry. And so must we. We do not hide the light God has given us. We let it shine. And because we have been given different gifts, we shine in different ways. But we must be clear about the direction of this life: "For here we have no lasting city, but we seek the city which is to come." (Hebrews 13:14) Children of the light do not live for momentary brightness. They live toward the Kingdom. God is not basing the establishment of His Kingdom on bright flashes of enthusiasm; He is forming it on the constancy of the saints—not sparks, but flames. Marriage, Monasticism, and Mature Joy Many people experience spiritual puppy love when they first encounter Christ and His Church. And thanks be to God for that—it is a real gift. But puppy love is not the same thing as mature love. The Church teaches this most clearly through marriage and monasticism. Marriage matures love through patience, forgiveness, sacrifice, and daily fidelity. Monastic life matures love through obedience, stability, and perseverance. Both proclaim the same truth: love becomes real when it stops being about how we feel and starts being about who we are becoming. Hebrews names this life plainly: "Through him let us continually offer up a sacrifice of praise to God… Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God." (Hebrews 13:15–16) This is the rhythm of mature Christian life—ordinary faithfulness, repeated again and again, until the light no longer flickers but until we all bear and share the eternal flame that is God's energies, constantly working through us and transforming us and this world towards His perfection in an ending tide of theosific grace. This is how Christ forms His people: not sparks, but flames. The Call All of us are called to worship, and if we are new to this the spark of our participation is infinitely greater than the darkness we once new — but it is still only the beginning of life in Christ. We have been given great gifts—individually and as a parish. We must guard against using them just to make ourselves feel good, and start using them to bring light. May Christ, the Light who has dawned upon us, make us children of the day— no longer sparks, but flames. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.  

The Feast of Theophany reminds each of us that Christ has revealed Himself to us. He brought His Light into the world, so we are no longer living in darkness. When light shines in the darkness, we no longer have anything to fear. Christ has shined His Light so that we could follow the Light into heaven.

Reflections on the individual and cosmic meaning of the baptism of Yeshua.Matthew 3:13-17https://www.innerworkforspiritualawakening.net/https://www.theosisbooks.net/

Gospel Reading: Matthew 4:12-17At that time, when Jesus heard that John had been arrested, he withdrew into Galilee; and leaving Nazareth he went and dwelt in Capernaum by the sea, in the territory of Zebulun and Naphtali, that what was spoken by the prophet Isaiah might be fulfilled: "The land of Zebulun and the land of Naphtali, toward the sea, across the Jordan, Galilee of the Gentiles, the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned." From that time Jesus began to preach, saying, "Repent, for the kingdom of heaven is at hand."

Today Fr. Philip reflects on the feast of Theophany and the message of St. John the Forerunner. You can find his blog with this reflection and more in written form at https://easternchristianinsights.blogspot.com

'About the beginning of our Lord's thirtieth year, John the Forerunner, who was some six months older than our Saviour according to the flesh, and had lived in the wilderness since his childhood, received a command from God and came into the parts of the Jordan, preaching the baptism of repentance unto the remission of sins. Then our Saviour also came from Galilee to the Jordan, and sought and received baptism though He was the Master and John was but a servant. Whereupon, there came to pass those marvellous deeds, great and beyond nature: the Heavens were opened, the Spirit descended in the form of a dove upon Him that was being baptized, and the voice was heard from the Heavens bearing witness that this was the beloved Son of God, now baptized as a man (Matt. 3:13 17; Mark 1:9 11; Luke 3:1 22). From these events the Divinity of the Lord Jesus Chist and the great mystery of the Trinity were demonstrated. It is also from this that the present feast is called "Theophany," that is, the divine manifestation, God's appearance among men. On this venerable day the sacred mystery of Christian baptism was inaugurated; henceforth also began the saving preaching of the Kingdom of Heaven.' (Great Horologion)

This week's scripture:John 14v1-15v5This week Adam explores the importance of God being Triune. How can we show God greater hospitality as we enter a new year?

Sunday Before Theophany(Sunday January 4th 2025AD) by Duchovny Dom Monastery

Homily – Repent… and Change the World (Embrace Boredom) Sunday before Theophany 2 Timothy 4:5–8; St. Mark 1:1–8 This is the Sunday before Theophany, when the Church sets before us St. John the Baptist and his ministry of repentance—how he prepared the world to receive the God-man, Jesus Christ. John was the son of the priest Zachariah and his wife Elizabeth, the cousin of the Mother of God. When Mary visited Elizabeth during her pregnancy, John leapt in his mother's womb. But what we sometimes forget is what followed. While Zachariah was serving in the Temple, the angel Gabriel appeared to him and foretold that his son would be filled with the Holy Spirit from his mother's womb, that he would turn many of Israel back to God, and that he would go before the Lord in the spirit and power of Elijah—preparing a people ready to receive Him. That preparation came at great cost. When the wise men later alerted Herod to the birth of the Messiah, Herod ordered the slaughter of all male children two years old and under. John would have been among them. Elizabeth fled with her son into the wilderness. When soldiers came seeking the child, Zachariah refused to reveal his whereabouts and was martyred between the temple and the altar. Elizabeth soon died, and John grew up in the wilderness, emerging years later to preach repentance and prepare the way of the Lord. John's ministry brings us toward the heart of Theophany. This feast reveals humanity's true relationship with creation. From the Fall onward, mankind failed to live according to his calling. Creation continued to respond as God ordained, but human sin distorted that relationship. Christ alone entered creation without sin, and so creation responded to Him with blessing, not resistance. As we sing at Theophany, "The Jordan was driven back." The corruption in the water fled from His presence, and the waters became holy. This is not only Christ's work—it is also our calling. United to Him, we are meant to bring healing and grace to the world. But first, we must listen to John. First, we must prepare. And preparation begins with repentance.  This is the calling of the Baptizer: "REPENT!" Why is repentance so necessary? Because even when we want to do good in the world, our inner lives are disordered. Without healing, our efforts—however sincere—can miss the mark or even cause harm. This is not because we are evil people, but because we are wounded people living in a wounded world; because we are corrupted people living in a corrupted world.  Without repentance, our action in the cosmos – here represented as the Jordan – is corrupting rather than salvific. A story may help. In nineteenth-century Vienna, infant mortality was tragically high. Doctors were educated and well-intentioned, yet many babies died under their care. Ignaz Semmelweis discovered why: doctors who washed their hands before delivering babies had dramatically better outcomes. Those who did not—even with the best intentions—were spreading disease. Many doctors resisted this discovery. They were offended by the suggestion that they were unclean. But the truth remained: no matter how good their intentions, if they did not wash their hands, they caused harm. It is the same with us. We have tremendous power to change the world—with our time, our money, and our love. But if we have not allowed God to heal us, we will unintentionally pass along the wounds we carry. The Church teaches that this wound affects and disorders every part of us.  This includes the three parts of our mind. First, it affects and disorders our desires. We were created to desire what is good, true, and beautiful, but over time those desires become confused. We begin to crave things that promise comfort or distraction, yet leave us restless and unsatisfied. Much of modern life is built around amplifying these cravings, which makes it difficult to recognize how shaped we have been until we step back. Second, it affects and disorders our thinking. We all rely on ideas and narratives to make sense of the world, but we absorb far more than we realize—from media, culture, and the people around us. Even when we know manipulation exists, we often assume it affects others more than ourselves. Learning to think clearly and truthfully takes time, patience, and humility. Third,  it affects and disorders the heart—the spiritual center of the person, which the Church calls the nous. It is meant to perceive God and discern what leads to life. But the heart, too, becomes clouded. Instead of clarity, we experience confusion; instead of peace, anxiety. This does not mean the heart is useless—it means it needs healing. This is why repentance is required. Repentance is the decision to stop pretending we are already whole and to place ourselves where healing is possible. So repentance cannot remain a vague desire. It must become practical—like doctors washing their hands. That means first stepping away from what continually stirs and infects our wounds. Cut back on social media. Reduce news consumption. Step away from political and religious commentators who thrive on outrage. If something is truly good, it can be added back later. Right now, many of us need distance so our discernment can recover.  We need some boredom so that we can recover our sanity. Second, we need to return to the basics. The prayers and services of the Church are reliable. They are not entertaining—but they are not meant to be. We are addicted to stimulation, and healing requires quiet faithfulness. After prayer comes Scripture—not commentary about Scripture, but Scripture itself. And then silence. Instead of constant noise, spend time working quietly, reading a good book (a book free of targeted advertising), or simply being still. Another part of repentance is restoring the rhythms of daily life within our homes: cooking together, cleaning together, eating together, talking, working, and resting together. These ordinary practices form character and community—precisely what the world works so hard to replace with habits that isolate, distracts, and exhaust us. Let me conclude simply. Without repentance, we carry our wounds into the world and pass them on. With repentance, Christ's healing flows through us into our families, our parish, and our communities. This is why the voice of St. John the Baptist still echoes today: "Repent, for the Kingdom of God is at hand." The Kingdom is within you. Repent. Wash your soul. And let God's healing mercy work through you. If you are new to the Church, remember this: repentance does not mean hating yourself or trying to fix everything at once. It means turning toward Christ and trusting Him enough to let Him heal you. The Church gives us safe and reliable ways to begin—prayer, worship, Scripture, and a quieter life. Stay close to these, and over time you will find that Christ not only changes you, but also begins to heal the world through you.  This is the sacramental reality of Theophany.

Gospel Reading: Mark 1:1-8The beginning of the Gospel of Jesus Christ, the Son of God. As it is written in the prophets, 'Behold, I send my messenger before your face, who shall prepare your way; the voice of one crying in the wilderness: prepare the way of the Lord, make his paths straight.' John was baptizing in the wilderness, preaching a baptism of repentance for the forgiveness of sins. And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel's hair, and had a leather girdle around his waist, and ate locusts and wild honey. And he preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie. I have baptized you with water; but he will baptize you with the Holy Spirit."

This week we have two mini-topics. First we talk about priestly celibacy and married priesthood, the spousal relationship with the church and the spousal relationship with Christ. Then we make a shift and talk about the cycles within the church, daily reception of the Eucharist, and how some of the norms around daily reception of the Eucharist came to be.References:Behold a Great Light: A Daily Devotional for the Nativity Fast through Theophany by Stephen De YoungFollow and Contact Us!Follow us on Instagram and FacebookWe're on YouTube!Join our Goodreads GroupFr. Michael's TwitterChrist the Bridegroom MonasteryOur WebsiteOur NonprofitSend us a textSupport the show

Welcome to Day 2747 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2747 – Wisdom Nuggets – Psalm 97:1-12 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2747 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred forty-seven of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title of today's Wisdom-Trek is: The Cloud Rider Reigns – A Fire Before the King Today, we are continuing our ascent up the high peaks of the Royal Psalms. We have arrived at Psalm Ninety-seven, and we will be exploring the entire text, verses one through twelve, in the New Living Translation. In our previous trek through Psalm Ninety-six, we heard the joyous, missionary call to "Sing a new song" and to declare to the nations that "The Lord Reigns!" We saw the invitation for all the families of the earth to abandon their worthless idols—their elilim—and bring their tribute to the true Creator. It was a psalm of invitation and anticipation, looking forward to the coming Judge. Psalm Ninety-seven takes a half-step forward. It moves from the announcement of the King to the actual appearance of the King. The tone shifts from joyful invitation to awe-inspiring majesty. Here, Yahweh is not just invited to reign; He has taken His seat. He is actively asserting His dominion over the cosmos, and the reaction of the universe is a mixture of trembling and rejoicing. This psalm plunges us deep into the Divine Council worldview. It depicts Yahweh as the Cloud Rider, the Divine Warrior who marches out to reclaim His territory from the rebel gods who have corrupted the nations. It is a psalm of spiritual warfare and ultimate victory. So, let us shield our eyes, for the glory of the King is about to shine forth. The first segment is: The Arrival of the Cloud Rider. Psalm Ninety-seven: verses one through two. The Lord is king! Let the earth rejoice! Let the farthest coastlands be glad.  Dark clouds and deep darkness surround him. Righteousness and justice are the foundation of his throne. The psalm opens with the foundational shout of the enthronement festival: "The Lord is king!" (Yahweh Malak). Because He is King, the command goes out: "Let the earth rejoice! Let the farthest coastlands be glad." The "farthest coastlands" (or "many islands") refers to the ends of the known world—the Gentile nations. Under the rule of the rebel elohim (the lesser gods), the nations have been in darkness and chaos. But the ascension of Yahweh is good news for the geography of the earth. His rule brings order, life, and stability. However, the appearance of this King is terrifyingly majestic: "Dark clouds and deep darkness surround him." To the modern ear, "dark clouds" might sound gloomy or depressing. But in the Ancient Israelite worldview, this is Theophany language—the language of God appearing in visible form.

1950s were a tumultuous time for Mormon polygamists. Not only did police jail many for polygamy, but there were Mormon Fundamentalist Schisms. Many groups including Joseph Musser and the LeBaron families split apart. Jacob Vidrine of the Church of the Firstborn gives more details. Check out our conversation… https://youtu.be/1hdRUUQ8Gv0 Don't miss our other conversations with Jacob: https://gospeltangents.com/people/jacob-vidrine Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission Dramatic 1955 Schism that Defined the LeBaron Legacy The history of Mormon fundamentalism is filled with contested authority claims, but few are as immediate and dramatic as the split that occurred between Ross and Joel LeBaron in the mid-1950s. This schism not only severed the nascent Church of the Firstborn into two distinct movements but also cemented radically different interpretations of priesthood authority that traced back to Nauvoo. From Mexico to Utah: Quest for the Kingdom Following the death of their father, Alma Dayer LeBaron (Dayer), who had claimed a unique authority line through Benjamin F. Johnson, the family faced a succession crisis. Joel LeBaron and his brothers (including Verlin and Floren) were primarily based in Mexico and had initially affiliated themselves with the Allred Group (AUB), which was the Salt Lake-based faction of the larger Woolley fundamentalist movement after the 1950s split. In 1955, Joel and his brothers traveled to Utah specifically to request funding from the Allred Council to establish a United Order in Mexico. While staying in Utah, they interacted with their brother, Ross Wesley LeBaron, the second oldest son, who had been ministering separately in the Utah area. Ross's Vision: The Higher Church Ross had received a commission from his father in 1950 to carry on the “patriarchal work”. His theology provided a unique perspective in the fundamentalist landscape, teaching that the Church of the Firstborn was not merely a holding pattern for the “out-of-order” LDS Church, but rather a “higher church above the Church of Jesus Christ”. Ross argued that the goal was not to “fall back into the church” but to “advance into the church of the firstborn,” emphasizing the higher principles of the patriarchal order restored by Moses, Elias, and Elijah in the Kirtland Temple. Ross converted his visiting brothers, Joel and Floren, “back to believing in their father’s authority line” and the patriarchal priesthood. Excited, the brothers decided to formally organize a new church5. The September Organization and Contested Authority On September 21, 1955, Ross, Joel, and Floren gathered for an organizational meeting that established the Church of the Firstborn of the Fullness of Times. The minutes of this meeting articulated the specific authority lineage claimed by the family: Joseph Smith passed patriarchal keys to Benjamin F. Johnson, who passed them to Alma LeBaron (Dayer), who conferred them on his sons. In this initial organization: Ross Wesley LeBaron was sustained as the head patriarch, holding the keys and calling received from their father. Ross emphasized that “the honor is in the work, not the title,” focusing on the substance of the calling rather than merely claiming specific offices. Joel LeBaron was ordained to the office of president of the Church of the Firstborn of the Fullness of Times. Floren LeBaron was set apart as a counselor. Ross claimed he ordained both Joel and Floren as patriarchs1012. However, this unity was fleeting. Joel's Claim to the One Mighty and Strong Within approximately a week of the organization, Joel decided to split from Ross. Joel sought a higher, incontrovertible claim to authority to override Ross’s position as the patriarch holding the keys. Joel traveled up Farmington Canyon and claimed to receive a revelation or a theophany. He claimed that “no fewer than… 17 or 18 different past prophets” appeared to him on the mountain. Crucially, these messengers allegedly appointed Joel as “the one mighty and strong”. This claim directly targeted Ross’s earlier teachings; Ross had claimed the birthright of Joseph Smith and described his own work as merely “preparatory work until the one mighty and strong came”. By claiming this specific title, Joel effectively trumped Ross’s foundational claim and secured his own undisputed position as the highest authority. The dramatic revelation led to a swift separation, with Ross remaining in Utah and Joel returning to Mexico, where he would successfully grow his branch of the Church of the Firstborn of the Fullness of Times to several thousand members, emphasizing a restoration of the Church of Jesus Christ structure (complete with a Quorum of the Twelve Apostles and a High Council), rather than Ross’s focus on the higher patriarchal order. ——————————————————————————– In essence, the split between Ross and Joel LeBaron illustrates a fundamental tension in fundamentalist authority: the conflict between inheriting authority (Ross, the Birthright, the Patriarchal Keys) versus receiving new, definitive revelation (Joel, the Theophany, the One Mighty and Strong). Don't miss our other conversations with Jacob: https://gospeltangents.com/people/jacob-vidrine Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission

Mark 6:45-56 (ESV)Andrew, Isack, and Edwin discuss Jesus walking on the water and the possibility that He was saying more than just "It's I, Jesus." Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=23133The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

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