Podcasts about Epistle

In this series, Rabbi Schneider and Dustin Roberts embark on an in-depth exploration of the book of Romans. Discover the profound insights of Paul, who was set apart for a higher purpose, and learn how we too are chosen to walk with Jesus. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner  **** DONATE - https://djj.show/YTADonate 

The Letter of Jude E3 — After the letter's opening appeal, Jude (or Judah) begins warning corrupt members of a Jewish messianic church community who cast off restraint and live openly immoral lives. He does so with an ancient rhetorical technique found in both the Hebrew Bible and the Dead Sea Scrolls. Jude shares three stories of rebellion in the Hebrew Bible: the spies fearful of the promised land in Numbers 13-14, the “sons of God” in Genesis 6, and the inhabitants of Sodom and Gomorrah in Genesis 19. Then he draws comparisons to the corrupt church members, promising they'll receive the same judgment. Why does Jude write this way about the moral crisis in a church? What is he trying to communicate? In this episode, Jon and Tim explore verses 5-8, unpacking the dense biblical references and what they would have meant to Jude and his audience.FULL SHOW NOTESFor chapter-by-chapter summaries, referenced Scriptures, and reflection questions, check out the full show notes for this episode.CHAPTERSA Jewish Rhetorical Technique (0:00-18:10)Rebellion of the Spies, Sons of God, and Sodom and Gomorrah (18:10-36:41)Concluding Thoughts on the First Triad (36:41-51:54)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.BIBLEPROJECT JUDE TRANSLATIONView our full translation of the Letter of Jude.REFERENCED RESOURCESThe Dead Sea Scrolls (Pesharim)Check out Tim's extensive collection of recommended books.SHOW MUSIC“Fellowship” by Lofi Sunday, Cassidy Godwin“Peace With You ft. Oly.Lo” by Lofi SundayBibleProject theme song by TENTS SHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Powered and distributed by Simplecast. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

And being brought on their way by the church, they passed through Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.But there rose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together to consider this matter.Acts 15:3–6 KJ2000

Why did 2 Peter face more resistance than nearly any other New Testament book—and how did it ultimately secure its place in the Christian canon?In this episode, Dr. Stephen Boyce traces the long and contested journey of 2 Peter, one of the most debated epistles in early Christianity. From early doubts about authorship and style, to its uneven reception in the East and West, we examine why this letter stood on the margins for centuries while others were quickly received.We explore:Early patristic hesitation and silence surrounding 2 PeterHow figures like Origen, Eusebius, and Jerome evaluated the letterThe role of apostolic authority, theological content, and ecclesial usageWhich church councils and canonical lists ultimately included 2 Peter—and whyWhat this controversy reveals about how the canon was actually formedFar from being a simple rubber-stamp process, the inclusion of 2 Peter exposes the rigor, caution, and theological criteria employed by the early Church when discerning Scripture.This episode challenges modern assumptions about the canon and asks a deeper question:What does it really mean for a book to be “Scripture,” and who decides?A must-listen for anyone interested in biblical canon, early church history, and the complexities behind the New Testament we hold today.If you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Stephen Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7

January 17, 2026

How did the Holy Spirit guide the Apostle Paul to Macedonia where people were waiting to hear the gospel? Listen to this message continuing the background of the Epistle to the Thessalonian believers. Follow Paul's travels to Thessalonica where Paul taught from the Word of God about the Messiah for several weeks. Hear how the unbelieving Jews roughed up Jason where Paul and Silas were staying.

Join us as we study through the Epistle to the Galatians in our sermon series, "The Gospel of Grace."In today's podcast, we will be focusing on Galatians 3:5-9.If you have any questions or would like to leave a comment, please feel free to email us at info@ravenswoodbaptist.org

THE OPEN MIND - "Magic Potion" (1969) / MORGEN - "Welcome to the Void" ("MORGEN", 1969) / BEACON STREET UNION - "Blue Avenue" ("THE EYES OF THE BEACON STREET UNION", 1968) / THE GOLDEN DAWN - "Reaching Out To You" ("POWER PLANT", 1968) / THE PLASTIC CLOUD - "Epistle to Paradise" ("THE PLASTIC CLOUD", 1968) / THE FREDRIC - "Born in Fire" ("FACES AND PHASES", 1968) / SKIP BIFFERTY - "Inside The Secret" ("SKIP BIFFERTY", 1968) / JULY - "You Missed it All" ("JULY", 1968) / EAST OF EDEN - "Bathers" ("MERCATOR PROJECTED", 1969) / MANDRAKE MEMORIAL - "Smokescreen" ("MEDIUM", 1969) / IVORY - "Grey November" ("IVORY", 1968) / MUSIC EMPORIUM - "Winds Have Changed" ("MUSIC EMPORIUM", 1969) / PUSSY - "All of my Life" ("PUSSY PLAYS", 1969) / THE FALLEN ANGELS - "I'll Drive You from my Mind" ("IT'S A LONG WAY DOWN", 1968) / Escuchar audio

This second introductory message examines the two primary theories regarding the epistle's audience, and also discusses important historical circumstances that lie behind the epistle's concerns and Paul's intent in writing it.

And being brought on their way by the church, they passed through Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.But there rose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together to consider this matter.Acts 15:3–6 KJ2000

January 10, 2026

Today, Cherie gives an overview of what to expect as you engage with this year's study. Tune in for insights into the first verses of this prison Epistle. There is so much to glean in the opening verses that we tend to gloss over. Welcome to season five of the Neue Thing Podcast!EPISODE LINKSAwake O Sleeper WorkbookAwake O Sleeper Video TeachingEp. 26 | Intro to Paul Ep. 27 | Intro to EphesiansWHAT IS NEUE THING?Neue Thing is a non-profit ministry, founded by Cherie Wagner, that exists to equip women with the Word of God. Cherie writes Bible studies for women that will encourage them to know and believe God's Word, equip them to live it, and empower them to take it and transform this generation for Jesus Christ.CONNECT Website: https://neuething.org/Email Subscription link:https://neuething.us2.list-manage.com/subscribe?Instagram: https://www.instagram.com/neuethinginc/Facebook: https://www.facebook.com/neuethingGive to Neue Thing: https://neuething.org/give/RESOURCESProverbs: The Wise, The Fool, The WickedKnowing Your NameFound On My Knees: The Journey from Brokenness to BlessingAwake O Sleeper: EphesiansRest: 30 Days of Exploring God's Invitation to RestHope: Tethered to an Unwavering GodPsalms for Life

Join in at the beginning of a study of the Epistle of 1 Thessalonians written by the Apostle Paul. Find out the time it was written. See that Paul had visited Thessalonica earlier and wanted to go back to encourage them by teaching more of the Word of God. Learn the difference between being a believer in Christ and becoming a disciple of His. See the conditions Christ laid down for His disciples and be challenged in your own life to decide daily in order to grow spiritually.

Notes - https://www.generationword.com/notes/Epistles/21-Hebrews-diagram.jpg

Join us as we study through the Epistle to the Galatians in our sermon series, "The Gospel of Grace."In today's podcast, we will be focusing on Galatians 3:1-4.If you have any questions or would like to leave a comment, please feel free to email us at info@ravenswoodbaptist.org

This first message in our Galatians series considers some of the important historical and theological factors that have driven the general Protestant interpretation of Paul's Galatian epistle and his concerns and instruction in it.

January 3, 2026

Jesus offers to fix what's broken.• Sunday • 12/31/2025 •New Year's Eve Day, Year Two  This morning's Scriptures are: Psalm 46; Psalm 48; 1 Kings 3:5–14; James 4:13–17; 5:7–11; John 5:1–15 This morning's Canticles are: following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

Generosity makes you a missionary.Tuesday • 12/30/2025 •The Sixth Day of Christmas, Year TwoThis morning's Scriptures are: Psalm 20; Psalm 21; 1 Kings 17:17–24; 3 John 1–15; John 4:46–54This morning's Canticles are: following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

The Feast of the Holy Innocents is a reminder of the church's resolute embracing of life as holy.Monday • 12/29/2025 •Feast of Holy Innocents (transferred), Year 2This morning's Scriptures are: Psalm 2; Psalm 26; Isaiah 49:13–23; Matthew 18:1–14This morning's Canticles are: following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92)

Notes - https://www.generationword.com/notes/Epistles/20-Hebrews_the_Epistle.pdf

Third Day in the Octave of Christmas19 And this he said, signifying by what death he should glorify God. And when he had said this, he saith to him: Follow me.Hoc autem dixit significans qua morte clarificaturus esset Deum. Et cum hoc dixisset, dicit ei : Sequere me. 20 Peter turning about, saw that disciple whom Jesus loved following, who also leaned on his breast at supper, and said: Lord, who is he that shall betray thee?Conversus Petrus vidit illum discipulum, quem diligebat Jesus, sequentem, qui et recubuit in coena super pectus ejus, et dixit : Domine, quis est qui tradet te? 21 Him therefore when Peter had seen, he saith to Jesus: Lord, and what shall this man do?Hunc ergo cum vidisset Petrus, dixit Jesu : Domine, hic autem quid? 22 Jesus saith to him: So I will have him to remain till I come, what is it to thee? follow thou me.Dicit ei Jesus : Sic eum volo manere donec veniam, quid ad te? tu me sequere. 23 This saying therefore went abroad among the brethren, that that disciple should not die. And Jesus did not say to him: He should not die; but, So I will have him to remain till I come, what is it to thee?Exiit ergo sermo iste inter fratres quia discipulus ille non moritur. Et non dixit ei Jesus : Non moritur, sed : Sic eum volo manere donec veniam, quid ad te? 24 This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true.Hic est discipulus ille qui testimonium perhibet de his, et scripsit haec : et scimus quia verum est testimonium ejus.St John is the virgin Apostle, crowned with the halo of those who knew how to conquer their flesh; for this reason, he became "the disciple whom Jesus loved." Thanks to his angelic purity, he imbibed that wholesome wisdom of which that Epistle of which the Mass speaks and which has given to him the halo of the Doctors. Finally he received the halo of the Martyrs, since he barely escaped a violent death. It is to St John, who wrote a Gospel, three Epistles, and the Apocalypse, that we owe the most beautiful pages on the Divinity on the Word made flesh, and it is for this reason that the virgin Apostle is symbolised by the eagle. His name is mentioned with the other Apostles' names in the Canon of the Mass. St John the Evangelist departed this life at Ephesus. (101).

As Christ the Center closes out another year of weekly theological conversation, this special episode reflects on God's faithfulness throughout 2025 by revisiting the most-watched and most-listened-to episodes of the year. Drawing from YouTube engagement, Camden Bucey highlights ten conversations that resonated deeply with listeners—spanning biblical exegesis, redemptive-historical interpretation, Trinitarian theology, apologetics, and pastoral formation. Together, these clips showcase the breadth of Reformed Forum's work: rigorous scholarship, confessional clarity, and a steady commitment to Christ-centered interpretation of Scripture. The episode also celebrates significant ministry milestones: thousands of students served through Reformed Academy, international reading cohorts across six continents, new books published, and the largest theology conference in Reformed Forum's history. Framed by the theme "Growing Together into Christ" (Ephesians 4:15–16), this highlights episode not only looks back with gratitude but looks forward with confidence—inviting listeners to partner in the ongoing work of theological education for the church worldwide. Watch on YouTube Chapters 00:00:07 Introduction 00:00:57 Looking Forward to 2026 00:01:38 Growing Together into Christ 00:04:26 Top 10 Episodes of 2025 00:05:05 Greg Beale | The Use of the Old Testament in Colossians (YouTube) 00:08:59 Van Til Group #15 — A Critique of Mathison's Toward a Reformed Apologetics (YouTube) 00:19:44 Robert Letham | The Holy Spirit (YouTube) 00:23:57 David Saxton | Biblical Meditation: God's Battle Plan for the Mind (YouTube) 00:29:04 William Dennison | Van Til and the Problem of Evil (YouTube) 00:34:28 Danny Olinger | Meredith G. Kline's Biblical-Theological Reading of the Book of Revelation (YouTube) 00:45:06 Marcus Mininger | Redemptive-Historical Interpretation (YouTube) 00:51:14 Vos Group #99 — Millennial Views and Modern Theories of the Kingdom (YouTube) 00:59:37 Marcus Mininger | Impossible to Be Restored? Temptation and Warning in the Epistle of Hebrews (YouTube) 01:14:02 J. Brandon Burks | The Puritans and the Salem Witch Trials (YouTube) 01:19:38 Conclusion Participants: Bill Dennison, Camden Bucey, Carlton Wynne, Danny Olinger, David Saxton, Greg Beale, J. Brandon Burks, Jim Cassidy, Lane G. Tipton, Marcus Mininger, Robert Letham This is Christ the Center episode 939 (https://www.reformedforum.org/ctc939)

Stephen teaches us that above it all, always, is JesusFriday • 12/26/2025 •Feast of St. Stephen, Year Two  This morning's Scriptures are: Psalm 28; Psalm 30; 2 Chronicles 24:17–22; Acts 6–7 This morning's Canticles are: following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2–6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

Jesus has made us new by the outpouring of the Holy Spirit on his churchThursday • 12/25/2025 •(Christmas Day) This morning's Scriptures are: Psalm 72; 2 Samuel 7:1–17; Titus 2:11–3:8a; Luke 1:39–56This morning's Canticles are: following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92)

The Collect and Psalm will be read from The Episcopal Church Book of Common Prayer. The Old Testament, Epistle and Gospel will be read from New Revised Standard Version Bible The Collect: Almighty God, you have poured upon us the new light of your incarnate Word: Grant that this light, enkindled in our hearts, may … Continue reading → The post The First Sunday after Christmas, Dec. 28, 2025 appeared first on Sunday's Lectionary.

Religion and urban life are the most successful strategies of handling, enhancing, and capitalizing on human sociability. By integrating religious studies, archaeology, and spatial theory, Emiliano Rubens Urciuoli aims to re-describe the formation of Christ religion as urban religion in Citifying Jesus: The Making of a Roman Religion in the Roman Empire (Mohr Siebeck, 2024). Spanning almost four centuries of Christian literature from Paul to Augustine, the author shows that several characteristics commonly attributed to Christ religion are, in fact, outcomes of the distinct ways in which religious agents enact urbanity and interact with the urban space. The study brings the urbanity of religious agents into focus, shedding light on significant elements of religious transformation, innovation, institutionalization, empowerment, and resistance to power. Simultaneously, it explores the key urban features that shaped the emergence and development of Christ religion. Emiliano Rubens Urciuoli is Associate Professor in the Department of History and Cultures at the University of Bologna. Previously he was a postdoctoral researcher at the Max-Weber-Kolleg of the University of Erfurt and has spent research stays in Paris, Berlin, and Geneva. His research interests focus on the history of the ancient Christ religion, methodological advances in the study of ancient Mediterranean religious groups and traditions, issues of theory and method in the accademic study of religions, and the phenomenon of ancient and contemporary urban religion. He is conversant with issues of political theology, sociology of religion, critical theory of space, and critique of ideology (including religious ideologies). Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

He delivered himself to a process by which he would become embryo, infant, toddler, child, adolescent, and adult.Sunday • 12/24/2023 •Christmas Eve, Year Two  This morning's Scriptures are: Psalm 45; Psalm 46; Baruch 4:36–5:9; Galatians 3:23–4:7; Matthew 1:18–25 This morning's Canticles are: following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

Religion and urban life are the most successful strategies of handling, enhancing, and capitalizing on human sociability. By integrating religious studies, archaeology, and spatial theory, Emiliano Rubens Urciuoli aims to re-describe the formation of Christ religion as urban religion in Citifying Jesus: The Making of a Roman Religion in the Roman Empire (Mohr Siebeck, 2024). Spanning almost four centuries of Christian literature from Paul to Augustine, the author shows that several characteristics commonly attributed to Christ religion are, in fact, outcomes of the distinct ways in which religious agents enact urbanity and interact with the urban space. The study brings the urbanity of religious agents into focus, shedding light on significant elements of religious transformation, innovation, institutionalization, empowerment, and resistance to power. Simultaneously, it explores the key urban features that shaped the emergence and development of Christ religion. Emiliano Rubens Urciuoli is Associate Professor in the Department of History and Cultures at the University of Bologna. Previously he was a postdoctoral researcher at the Max-Weber-Kolleg of the University of Erfurt and has spent research stays in Paris, Berlin, and Geneva. His research interests focus on the history of the ancient Christ religion, methodological advances in the study of ancient Mediterranean religious groups and traditions, issues of theory and method in the accademic study of religions, and the phenomenon of ancient and contemporary urban religion. He is conversant with issues of political theology, sociology of religion, critical theory of space, and critique of ideology (including religious ideologies). Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Religion and urban life are the most successful strategies of handling, enhancing, and capitalizing on human sociability. By integrating religious studies, archaeology, and spatial theory, Emiliano Rubens Urciuoli aims to re-describe the formation of Christ religion as urban religion in Citifying Jesus: The Making of a Roman Religion in the Roman Empire (Mohr Siebeck, 2024). Spanning almost four centuries of Christian literature from Paul to Augustine, the author shows that several characteristics commonly attributed to Christ religion are, in fact, outcomes of the distinct ways in which religious agents enact urbanity and interact with the urban space. The study brings the urbanity of religious agents into focus, shedding light on significant elements of religious transformation, innovation, institutionalization, empowerment, and resistance to power. Simultaneously, it explores the key urban features that shaped the emergence and development of Christ religion. Emiliano Rubens Urciuoli is Associate Professor in the Department of History and Cultures at the University of Bologna. Previously he was a postdoctoral researcher at the Max-Weber-Kolleg of the University of Erfurt and has spent research stays in Paris, Berlin, and Geneva. His research interests focus on the history of the ancient Christ religion, methodological advances in the study of ancient Mediterranean religious groups and traditions, issues of theory and method in the accademic study of religions, and the phenomenon of ancient and contemporary urban religion. He is conversant with issues of political theology, sociology of religion, critical theory of space, and critique of ideology (including religious ideologies). Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

Religion and urban life are the most successful strategies of handling, enhancing, and capitalizing on human sociability. By integrating religious studies, archaeology, and spatial theory, Emiliano Rubens Urciuoli aims to re-describe the formation of Christ religion as urban religion in Citifying Jesus: The Making of a Roman Religion in the Roman Empire (Mohr Siebeck, 2024). Spanning almost four centuries of Christian literature from Paul to Augustine, the author shows that several characteristics commonly attributed to Christ religion are, in fact, outcomes of the distinct ways in which religious agents enact urbanity and interact with the urban space. The study brings the urbanity of religious agents into focus, shedding light on significant elements of religious transformation, innovation, institutionalization, empowerment, and resistance to power. Simultaneously, it explores the key urban features that shaped the emergence and development of Christ religion. Emiliano Rubens Urciuoli is Associate Professor in the Department of History and Cultures at the University of Bologna. Previously he was a postdoctoral researcher at the Max-Weber-Kolleg of the University of Erfurt and has spent research stays in Paris, Berlin, and Geneva. His research interests focus on the history of the ancient Christ religion, methodological advances in the study of ancient Mediterranean religious groups and traditions, issues of theory and method in the accademic study of religions, and the phenomenon of ancient and contemporary urban religion. He is conversant with issues of political theology, sociology of religion, critical theory of space, and critique of ideology (including religious ideologies). Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Religion and urban life are the most successful strategies of handling, enhancing, and capitalizing on human sociability. By integrating religious studies, archaeology, and spatial theory, Emiliano Rubens Urciuoli aims to re-describe the formation of Christ religion as urban religion in Citifying Jesus: The Making of a Roman Religion in the Roman Empire (Mohr Siebeck, 2024). Spanning almost four centuries of Christian literature from Paul to Augustine, the author shows that several characteristics commonly attributed to Christ religion are, in fact, outcomes of the distinct ways in which religious agents enact urbanity and interact with the urban space. The study brings the urbanity of religious agents into focus, shedding light on significant elements of religious transformation, innovation, institutionalization, empowerment, and resistance to power. Simultaneously, it explores the key urban features that shaped the emergence and development of Christ religion. Emiliano Rubens Urciuoli is Associate Professor in the Department of History and Cultures at the University of Bologna. Previously he was a postdoctoral researcher at the Max-Weber-Kolleg of the University of Erfurt and has spent research stays in Paris, Berlin, and Geneva. His research interests focus on the history of the ancient Christ religion, methodological advances in the study of ancient Mediterranean religious groups and traditions, issues of theory and method in the accademic study of religions, and the phenomenon of ancient and contemporary urban religion. He is conversant with issues of political theology, sociology of religion, critical theory of space, and critique of ideology (including religious ideologies). Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

“teach…so that in everything they may be an ornament to the doctrine of God our Savior.”Tuesday • 12/23/2025 •Tuesday of the Fourth Week of Advent, Year Two This morning's Scriptures are: Psalm 66; Psalm 67; 1 Samuel 2:1b–10; Titus 2:1–10; Luke 1:26–38This morning's Canticles are: following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

May we find here renewal of our wonder at the goodness of God's good news.Monday • 12/22/2025 •Monday of the Fourth Week of Advent, Year Two This morning's Scriptures are: Psalm 61; Psalm 62; Zephaniah 3:14–20; Titus 1:1–16; Luke 1:1–25This morning's Canticles are: following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2–6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

Notes - https://www.generationword.com/notes/Epistles/19-Second_Corinthians.pdf

A Sermon for the Fourth Sunday in Advent Philippians 4:4-7 & St. John 1:19-28 by William Klock For the last few months I've been reading Tom Holland's book Dominion.  (That's Tom Holland the historian, not the actor.  Until recently I didn't even know there was an actor because, I guess, I'm a history nerd.)  Anyway, I've been reading a chapter here and a chapter there in between reading other more important things and it's been worthwhile.  Holland isn't a Christian, but this rather large book is nevertheless about the influence that the Gospel, the good news about Jesus, has had in shaping Western Civilisation.  One of the points he stresses is just how brutal and barbaric the ancient world was.  Greeks and Romans knew little of mercy and grace.  Theirs was a dog-eat-dog world.  It was cruel.  The weak were something to be exploited and if they couldn't be exploited, they were a liability and left to fend for themselves.  Nearly a third of the people of the Roman empire were slaves.  Infants were routinely left to die of exposure.  Sexual immorality was everywhere and was a central part of the worship of many gods.  Marital fidelity, especially amongst the wealthy and powerful was uncommon.  Think of the pagan gods of Greece and Rome we learned about in school: petty, capricious, fickle, unloyal, angry, and constantly fighting amongst themselves.  These were the gods the Greeks and the Romans created in their own image.  Whatever problems we see in our world—and it's getting worse the deeper we drift from the Gospel and return to paganism—but however bad you think our world is, theirs was worse.  Brother and Sisters, the gospel has had a profound impact on our world.  And even as gospel virtues go to seed in the secular world and we have distorted and perverted version of love and mercy and justice thrown at us, the very fact that anyone at all in our society cares about things like justice, is because of the powerful impact of the gospel. It's appropriate that Advent comes to us at the darkest time of the year, because it reminds us of the darkness of the world into which Jesus was born.  Surrounded by those pagans, Israel had the light of God's law, but even then, Israel lived in darkness.  They'd returned from their Babylonian exile five hundred years before, but the Lord had never returned to his temple.  The priests kept the lamp lit in the temple—the lamp symbolic of the Lord's presence with his people, but behind the great and heavy curtain, the holy of holies was empty.  And Israel was ruled by a series of pagan empires: the Persians, the Greeks, and then the Romans.  But Israel had her story.  They were the people whom the Lord had delivered from slavery in Egypt.  They knew his character and they knew his faithfulness.  And they knew his promises.  They had faith.  And so they lived in hope and expectant longing.  One day the words of Isaiah—the ones we read in our Old Testament lesson—“Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the Lord's hand double for all her sins.”  One day those words would be fulfilled.  And, most people were pretty sure, that day was coming soon.  That's the setting for today's Gospel, which begins at John 1:19. This is the testimony John [the Baptist] gave when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?”  He confessed, and did not deny, but confessed, “I am not the Messiah.”  “What then?” they asked him, “Are you Elijah?” “I am not,” he replied.  “Are you the Prophet?” And he answered, “No.”  “Well, then who are you?” they said.  “We've got to take an answer back to those who sent us.  Who do you claim to be?”  He said, “I am ‘a voice calling in the wilderness, Make straight the way of the Lord,' just as the prophet Isaiah said.”  (John 1:19-28) So the priests were the spiritual gatekeepers of Israel and when they heard of this prophet, John, preaching and baptising, they sent their people to ask him what he was about—to see if he was legit.  People were talking about John like he was the Messiah—as if he were the one come to fulfil the prophecies of deliverance and salvation.  Was John the one? So they ask, “Who are you?  Who do you claim to be? Elijah?”  Remember that the Prophet Elijah had never died; he was swept up into have by a fiery chariot.  And Malachi had prophesied that “before the great and awesome day of the Lord comes” the Lord would send Elijah back.  Like King Arthur returning to Britain in its hour of greatest need. But John says, “No.  I'm not Elijah.”  He hadn't come to earth in a fiery chariot.  He was the son of Zechariah the priest and his wife, Elizabeth. “Are you the prophet?” they asked.  In Deuteronomy 18 the Lord had promised that he would one day raise up a prophet like Moses, who would declare his words.  Many people thought this prophet would be the Messiah.  But again John answers, “Nope, I'm not the prophet either.”  We get a sense of just how great the longing of these people was.  Like a kid getting up every morning of December and asking his parents if it's Christmas yet, the people of Israel longed for the Messiah to come and set the world to rights, to end the darkness, to once again fill the temple with the glory of the Lord. John was as eager as anyone, but he tells them “No, I'm not the Prophet.”  In fact, John was fulfilling those prophecies—Matthew and Mark tell us as much.   But I think John denied it because he knew people associated the prophecies of Elijah and the Prophet with the Messiah.  John knew he wasn't the Messiah; he was the Messiah's herald.  And so when the priests finally let him speak for himself, he quotes Isaiah 40:3, and says, “I am ‘a voice calling in the wilderness, make straight the way of the Lord.'”  In other words, John was indeed fulfilling prophecy—not as the Messiah, but as the one sent to prepare Israel to receive the Messiah. And that surprised those priests.  People in the past had claimed to be the Messiah.  No one claimed to be his herald.  That was weird.  So they dig deeper.  Look at verses 25-27: They continued to question him, “So why are you baptising, if you aren't the Messiah, or Elijah, or the Prophet?” John answered them, “I'm baptising with water, but there is one standing among you whom you do not know—someone who is to come after me.  I'm not worthy to untie his sandal straps.” For the Jews, baptism was a symbol of cleansing and of ritual purity.  It was a ritual washing.  At this point the other gospel-writers are helpful as they expand on John's answer.  Mark tells us that John's baptism was a baptism of repentance—it was a preparatory act in light of the coming judgement the Messiah would bring.  And Matthew and Luke also report John going on about this one who will come, this one greater than him: “He will baptise you with the Holy Spirit and with fire” (Matthew 3:11, Luke 3:16).  In other words, John is calling Israel to repentance in anticipation of the Messiah, who will fulfil the Lord's promises to set Israel to rights by filling his people with his own Spirit.  The law written on stone tablets would be inscribed on the hearts of God's people so that they could finally fulfil his law of love.  But the Messiah was also coming in judgement.  He would baptise the repentant with God's own Spirit, but he would baptise unrepentant Israel with fire. These are the two sides of the gospel coin.  You can't have one without the other.  Jesus' advent, on the one hand, brought mercy to the repentant, but on the other it also brought judgement on the unrepentant of Israel.  What's important for us here, Brothers and Sisters, is that this exchange between John and the priests reminds us of the Messiah's place in Israel's story and of the faithfulness of God to his promises.  It is this manifestation of the Lord's faithfulness (and of his goodness, mercy, grace, and wisdom) to Israel—something we see brought to its climax in the birth, the death, the resurrection, and the ascension of Jesus, that has drawn us—you and I—to the God of Israel and that, by faith, has incorporated us into the people of God.  Through our union with Jesus, through our incorporation into this people, through our being made adopted sons and daughters of Abraham, you and I have come to know God's mercy and the life of the Spirit, too.  Because of the faithfulness of God, revealed in Jesus and in the power of the gospel, the darkness that Israel knew; that deep, deep darkness full of false gods and wicked kings and evil principalities and powers has been driven away by the light.  The light has come into the darkness, his gospel has thrown those powers down and lit up the world.  And you and I have seen—we live in—the glory of that light.  And knowing that takes us from our Gospel passage today into our Epistle.  Paul writes those wonderful and challenging words in Philippians 4:4: Rejoice in the Lord always; I say again, rejoice. Paul spoke these words to a people surrounded by the dark.  “Rejoice in the Lord always!”  Because being surrounded by the dark, it's awfully easy to forget the light of the gospel.  Just before he wrote this, Paul exhorted two women in the Philippian church, Euodia and Syntyche, to “agree in the Lord”.  These two sisters in the Messiah, once close, once working together in gospel life had some kind of falling out.  We don't know the details, but it was something important enough to prompt Paul to address them publicly.  They'd let the darkness extinguish their light.  Instead of standing as a witness to the victory of Jesus over the principalities and powers of the present wicked age, the local church was letting those powers have their way in their midst.  Brothers and Sisters, don't let that happen.  Paul exhorts them (and us) instead: Let everyone know how gentle and gracious you are.  (Philippians 4:5a) Gentle and gracious.  Paul uses the same description in 2 Corinthians 10 to describe the meekness of Jesus as a model for Christians.  This is gospel light lived out.  What Paul's getting at is that Jesus is the King, but in him we see this amazing display of gracious gentleness.  This is the gentleness we see revealed as Jesus, the one to whom heaven and earth belong, humbled himself to be born one of us, to die on the cross, and to show mercy to his enemies.  And in that, Jesus defeated the powers that held the world in darkness and sin and now, we his people, are called to live that victory out amongst ourselves as witnesses to Jesus' victory and the inauguration of God's kingdom.  This is our Advent stewardship. So consider, Brothers and Sisters, when we demand our rights, when we grasp for power, when we nurse grudges, we undermine our gospel witness—we put on display the very darkness from which we've been delivered by the one who is light.  In contrast Paul calls us to rejoice in the Lord and to manifest Jesus-like gentleness in our relationships.  Jesus' gracious gentleness has forgiven and restored us and that same gracious gentleness ought to shine through us and through the life of the church.  Consider that every time we hold a grudge, allow a relationship to break down, or follow the world's advice to cut those problem or negative people out of our lives, we undermine the Church's witness to the world.  But that's not all. Paul goes on: The Lord is near.  Do not be anxious about anything.  Rather in everything let your requests be made known to God, by prayer, supplication, and with thanksgiving.   There's our Advent theme again: Jesus has given us a job to do.  He's given us a gospel treasure to steward in his absence.  In the meantime, rather than being anxious—and anxiousness is so often the thing that evil uses to manipulate us—instead of being anxious we should take our needs to God.  Jesus made the same point in the Sermon on the Mount.  The pagans worry about what they'll eat, what they'll wear, and where they'll sleep.  God's people should know better than to worry unduly about these things.  The God who fed Israel with manna in the wilderness will provide.  He is faithful to his promises.  The story of his dealings with Israel is the proof and even more so, so is his gift of Jesus, who died and rose again to set us free from sin and death.  So go to the Lord with your needs and ask.  And while you're at it, give thanks, because you know his faithfulness and his love. This is part of the witness of the people of God—it's how we are light in the darkness—and it ties back into rejoicing.  When Paul talks about rejoicing, at least part of what he's got in mind is a public display or a public witness.  The pagan Greeks in Philippi regularly held public celebrations to honour their gods.  And yet the pagans, as Jesus said, were always anxious.  Because their gods never delivered.  Pagan religion was a non-stop game of trial and error, trying to guess what the gods wanted, trying to guess what you may have done wrong to offend them, and then guessing at what you might offer to appease their anger or to ingratiate them to you in order to get what you needed or wanted.  The pagan gods were silent and they were notoriously capricious and unreliable.  And in this context Paul exhorts the Philippian Christians: Rejoice yourselves.  Let the pagans see you celebrating the fact that the Creator of the universe has, through Jesus, made you his own and lives in your midst by his own Holy Spirit.  Let the pagans, who know only mean and capricious gods and who live in a dog-eat-dog world, let them see the gracious gentleness of God in you.  Live in such a way that they see in you the God who humbles himself to die for the sake of his enemies.  And let the pagans see you living in faith, praying in confident thankfulness to the God whose story reveals an unfailing pattern of promise and fulfilment.  Shine the light of Jesus into the darkness of the world.  And if you'll do that, he says in verse 7: The peace of God, which surpasses all understanding, will guard your hearts and your minds in King Jesus.   I think we tend to look at Paul's exhortation here as something we should do in order to experience the peace of God ourselves, but given the context in Philippians, I think Paul's point is actually more about our witness.  If we truly live as stewards of the good news about Jesus, if we truly live as people who know the faithfulness of God revealed in Jesus and particularly in his death and resurrection, if we truly know the life of the Spirit, the peace of God—instead of the strife and anxiety of the world—will guard our hearts and minds in a way that will astound the unbelievers around us. I like to say that Jesus calls us—his church—to be a pocket of new creation in the middle of the old—to be heaven-on-earth people, living Gods' future in the hic et nunc, in the here and now.  Brothers and Sisters, this is how we do that.  And this makes us the John the Baptists of our own place and age as we proclaim the good news about Jesus—how we proclaim and show the world that Jesus has triumphed over the principalities and powers just as he has over sin and death.  And as the world took notice of those tiny and seemingly insignificant Christian communities popping up around the Roman empire, so it will take not of us.  And some will give glory to God as they see his faithfulness, they will come in faith to Jesus and his cross.  But it will also threaten those who are invested in the present age, its pagan gods and sinful systems.  And they will fight back. So we need to ask: Does the world see our joy?  Are we the voice crying in the wilderness?  Are we the royal heralds the Lord has called us to be, summoning the word to let go of its false gods and to come to the Lord Jesus, calling the world away from sin and self and to come to the cross?  And we need to ask how the world is responding to us.  If we're faithfully proclaiming the good news about Jesus, if we're faithfully calling people to repent and to believe, if we're faithfully proclaiming that Jesus is Lord and that his kingdom has come—well—people will respond in one of two ways.  Either they'll believe or they'll get angry—as Herod got angry with John.  There's some of both out there in the world, but overwhelmingly, when I look at how people respond to or think of the church these days in our part of the world, it's often just indifference.  Why? Because we have not been the witnesses God calls us to be.  We are afraid to confront the world with the good news about Jesus and we are half-hearted in our allegiance to his kingdom.  Like old Israel, we pray to God, but we've failed to tear down the old altars to Baal and Asherah—or money, sex, and power.  We name Jesus, but we deal dishonestly in business, we sell our souls to the commercialism that surrounds us, we look to politics or to science as our saviours, and we dabble in the sexual immorality of the age.  We've failed to proclaim the gospel and we justify it, saying that we'll preach it with our lives.  But if we stop to ask what the world sees in our lives, is it really very different?  Does the world see us rejoicing in the Lord?  Does the world see us manifesting the gracious gentleness of Jesus?  Does the world see us living in faithful prayer and trusting in God, or does it see people just as anxious as everyone else?  Does it see enmity and strife and broken relationships or does it see a gospel people living out the healing and reconciling love of Jesus in loving unity?  Does the world see the peace of God ruling our hearts and minds?  Does the world see us, holding high the gospel, as a challenge to its gods and its kings and its sins?  It should.  But sadly, I think that for the Western Church at large, the answer is often “no”. And, all too often, when we do proclaim the gospel, we do so without power or authority.  Think of John boldly declaring the coming judgement and calling Israel to repentance.  It was urgent and powerful.  In contrast we tend to hold the gospel out as good advice, rather than as the good news that it is.  Friends, the gospel is the royal summons to come in faith to Jesus, the world's true Lord—the Lord who has come with mercy so that the repentant will escape when he comes one day in judgement.  This was the power behind John the Baptist' preaching.  But all too often we present the gospel as just another option on the religious smorgasbord—something you might want to try. See if you like it.  See if it works for you.  If not…oh well.  Brothers and Sisters, that's not the gospel.  The gospel is life! The gospel is good news to the people living in the midst of darkness and death: the king who will set the world to rights has come.  And that means the gospel, when preached as it should be, will challenge and upset the Herods and Caesars of our age and all those invested in the false gods of the world. The Advent message is to be prepared.  Jesus has given us a gospel mission to take the good news of his death, his resurrection, and his lordship into the world.  Brothers and Sisters, pray that we will be faithful to our mission—faithful enough to provoke opposition, because that's the kind of faithfulness that also reaps a harvest for the kingdom.  Pray for the holy boldness of John the Baptist and the gracious gentleness of Jesus.  Pray that we will be the salt of the earth and the light of the world.  Pray that the joy of the Lord will overcome us.  Brothers and Sisters, Rejoice!  Rejoice in the Lord always.  Again, I say rejoice. Let's pray: O Lord, come among us, we pray, with your power and strengthen us with your great might; that whereas, through our sins and wickedness we are grievously hindered in running the race that is set before us, your bountiful grace and mercy may speedily help and deliver us; through Jesus Christ your Son our Lord, to whom with you and the Holy Spirit, be honour and glory, now and for ever.  Amen.

Advent is a season that the global Church has recognized for nearly 2000 years. The word, “Advent” means “coming” and is a time of looking back as we look forward. We look back in commemoration of God coming in the flesh through the person of Jesus and we look forward to His promise of coming again. This year, we will be looking at one of the earliest creeds of the Christian Church found in poetic form in the first chapter of the Epistle to the Colossians. We invite Missio Dei Church to memorize vv 15-20 as we study it throughout the next four weeks.

December 20, 2025

Cohosts Drew Baker and Tina Bruner talk with Jim Estep (Author, Professor, and co-founder of E2 Elders) about his book "Paul's Letter to Leaders: Philippians for Elders and Deacons. Paul's Epistle to the Philippians is the only letter explicitly written to church leaders. You can find the book on Amazon. We survive on your donations: donate at www.commongroundsunity.org/donate. CGU has a vision to create and support gatherings of unity-minded Christians around the globe. Imagine the good news of these gatherings modeling the prayer of Jesus in our divided world. Please give us feedback by posting your thoughts and suggestions on our Facebook Page. https://www.facebook.com/profile.php?id=100068486982733 Please check out commongroundsunity.org to learn more about CGU, how to subscribe to the newsletter, join the Facebook group, or find the YouTube Channel. Check out our gatherings on the About page, where you can connect with other unity-minded Christians in your area. If you cannot find a gathering in your area, we can help you start one. It's not difficult or time-consuming, and we will help you out along the way. It really does, simply, start with a cup of coffee. If you want to volunteer or ask questions, please email John at john@commongroundsunity.org. Until next time, God bless, and remember, “Unity Starts With A Cup of Coffee.”

Give us grace, Lord, to put on the armor of light.Friday • 12/19/2025 •Friday of the Third Week of Advent, Year Two  This morning's Scriptures are: Psalm 40; Psalm 54; Zechariah 7:8–8:17 (includes Saturday's reading); Revelation 5:6–14; Matthew 25:14–30 This morning's Canticles are: following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

The oil of the lampstand and the olive trees symbolize God's life-giving, light-bearing Spirit.Thursday • 12/18/2025 •Thursday of the Third Week of Advent, Year Two This morning's Scriptures are: Psalm 50; Zechariah 4:1–14; Revelation 4:9–5:5; Matthew 25:1–13 This morning's Canticles are: following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

Through that branch, Yahweh promises to “remove the guilt of this land in a single day”Wednesday • 12/17/2025 •Wednesday of the Third Week of Advent This morning's Scriptures are: Psalm 119:49–72; Zechariah 3:1–10; Revelation 4:1–8; Matthew 24:45–51 This morning's Canticles are: following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92)

Notes – https://www.generationword.com/notes/Epistles/19-Second_Corinthians.pdf

Epistle of Jeremiah; Psalm 118:113·128; Proverbs 26:18·23; 2 Peter 1

Epistle of Jeremiah; Psalm 118:113·128; Proverbs 26:18·23; 2 Peter 1

We dive into Seneca's Epistle 107, where he promises that by forcing ourselves to "reflect upon all the possible evils," we can actually "shorten all its trouble by endurance." This isn't morbid dwelling; it's mental immunization. Learn from the ultimate practitioners of this method: the Roman Legionaries, who trained for catastrophic failure so they would never panic on the battlefield. Tune in to discover how paying the psychological price in advance frees you from fear and leaves you ready—and unbroken—for anything. ALL ABOUT THIS WEEK'S SERIES Welcome to "The Unbroken Mind: A 7-Day Guide to Ancient Strategies for Modern Trauma" In the modern world, it's easy to feel overwhelmed, not by barbarian invasions, but by endless notifications, political noise, and the constant pressure to be "on." Resilience isn't a talent you're born with, or something you buy in a self-help book. What if the antidote to our modern anxiety was perfected two thousand years ago, written on wax tablets and sent across the Roman Empire? This series is your essential training manual for mental resilience, drawn from the deepest well of ancient wisdom: Stoicism. Over the next seven days, you're going to build a mental foundation that can withstand anything. This is your Unbroken Mind, and it's structured around one of the greatest resilience coaches in history: the Roman philosopher and statesman, Lucius Annaeus Seneca. Every single episode is a workshop to make this ancient philosophy immediately actionable today. This is day 2 of a 7-day meditation series, "The Unbroken Mind: A 7-Day Guide to Ancient Strategies for Modern Trauma," episodes 3423-3429. YOUR WEEKLY CHALLENGE: "The Acceptance Code" Your mission this week: practice Cognitive Separation, isolating facts from your emotional judgments about them. Whenever you feel stress, pause and list only the neutral facts of the situation (Katalepsis), then discard the "externals" you cannot change. This prepares your Inner Citadel to respond strategically, rather than reactively, to uncertainty and daily irritations. THIS WEEK'S MEDITATION JOURNEY  Day 1:  Inner Citadel Meditation Day 2:  Affirmation: "My peace is governed only by my internal response, not by external events." Day 3:  Kumbhaka (Retention Breath) Day 4:  Dhyana mudra for self-awareness Day 5:  Fifth chakra for inner truth Day 6:  Courage Flow meditation, combining the week's techniques Day 7:  Weekly review meditation and closure SHARE YOUR MEDITATION JOURNEY WITH YOUR FELLOW MEDITATORS Let's connect and inspire each other! Please share a little about how meditation has helped you by reaching out to me at Mary@SipandOm.com or better yet -- direct message me on https://www.instagram.com/sip.and.om. We'd love to hear about your meditation ritual!  WAYS TO SUPPORT THE DAILY MEDITATION PODCAST SUBSCRIBE so you don't miss a single episode. Consistency is the KEY to a successful meditation ritual. SHARE the podcast with someone who could use a little extra support. I'd be honored if you left me a podcast review. If you do, please email me at Mary@sipandom.com and let me know a little about yourself and how meditation has helped you. I'd love to share your journey to inspire fellow meditators on the podcast! All meditations are created by Mary Meckley and are her original content. Please request permission to use any of Mary's content by sending an email to Mary@sipandom.com. FOR DAILY EXTRA SUPPORT OUTSIDE THE PODCAST Each day's meditation techniques are shared at: sip.and.om Instagram https://www.instagram.com/sip.and.om/ sip and om Facebook https://www.facebook.com/SipandOm/ SIP AND OM MEDITATION APP Looking for a little more support? If you're ready for a more in-depth meditation experience, allow Mary to guide you in daily 30-minute guided meditations on the Sip and Om meditation app. Give it a whirl for 7-days free! Receive access to 2,000+ 30-minute guided meditations customized around a weekly theme to help you manage emotions. Receive a Clarity Journal and a Slow Down Guide customized for each weekly theme.  2-Week's Free Access on iOS https://itunes.apple.com/us/app/sip-and-om/id1216664612?platform=iphone&preserveScrollPosition=true#platform/iphone All meditations are created by Mary Meckley and are her original content. Please request permission to use any of Mary's content by sending an email to Mary@sipandom.com.Let go of repetitive negative thoughts. The beach waves were composed by Mike Koenig. Music composed by Christopher Lloyd Clark licensed by RoyaltyFreeMusic.com, and also by musician Greg Keller.