Podcasts about trinitarian

What is the significance of praying to the Father, the Son, and the Holy Spirit? As we explore the path of prayer, the Catechism elaborates on the concept of trinitarian prayer and underscores the importance of establishing a relationship with each member of the Holy Trinity. Fr. Mike emphasizes that Christ is the focal point of Christian prayer, and he underscores the profound power of invoking the name of Jesus, as it represents his very presence. Today's readings are Catechism paragraphs 2663-2672. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

In this short video apologist Wes Huff confidently dishes out a bunch of mostly standard apologetics “answers” designed to sooth worries about “the doctrine of the Trinity.” In this reaction video I interact with Huff’s claims, clarifying what he’s saying and why, pointing out what he’s doing and not doing, and how he fails to engage with the seemingly non-trinitarian theology of the New Testament. He’s right that it is Christians and not only non-Christians who have various worries about what is imagined to be one single doctrine. But as I discuss, his answers should not soothe Christians concerned about (1) how one can supposedly derive a Trinity doctrine from the Bible, and (2) how Trinity speculations seem incompatible with the theology of the Bible. Links for this episode: Video version of this episode podcast 397 – Debunking Wes Huff's Viral Trinity Moment with Michael Temperato podcast 107 – Dr. Robert M. Bowman Jr. on triadic New Testament passages – part 1 podcast 62 – Dr. Dustin Smith on the preexistence of Jesus in the gospel of John podcast 260 – How to Argue that the Bible is Trinitarian podcast 189 – The unfinished business of the Reformation podcast 248 – How Trinity theories conflict with the Bible Dale Tuggy – Trinitarian “Fool’s Gold” – Mainstream Christian Theologies – Late 100’s to Early 200’s Dale Tuggy – Christian theologies in the year 240 podcast 2 – the “Athanasian Creed” fulfillment fallacy: the Bible teaches that David is God fulfillment fallacy: the Bible on another previous life of Jesus This week’s thinking music is “Slinky” by Mr. Smith.

Athenagoras of Athens was a second-century Christian convert who wrote a famous apology in which he defends his understanding of God against claims of atheism. This week's episode explores what he believed about God, Jesus, and the Holy Spirit. The resulting conclusion is that Athenagoras was a Logos theologian with a unitarian understanding of God.   To view the video version of this episode, go here: https://youtu.be/jeSnw-aeAEo   Visit Amazon to buy your copy of A Systematic Theology of the Early Church: https://amzn.to/47jldOc   Visit Amazon to buy your copy of Wisdom Christology in the Gospel of John: https://amzn.to/3JBflHb    Visit Amazon to buy your copy of The Son of God: Three Views of the Identity of Jesus: https://amzn.to/43DPYey   To support this podcast, donate here: https://www.paypal.me/10mintruthtalks   Episode notes: https://docs.google.com/document/d/1GAOoLIOfZEVpRlmc41fuyP9wghiyml1GIVMlzKUp82A/edit?usp=sharing       Subscribe to me on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast       Follow me on X (Twitter): https://twitter.com/OneGodPodcast 

Friends of the Rosary,Amazingly, today, December 2, Tuesday of the second week of Advent, we are given a share in the inner life of God when we hear the intimate conversation between the Father and the very Son, the first two Trinitarian persons.Christ Jesus says,"I give you praise, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned, you have revealed them to the childlike."These hidden things point to the mystery of Jesus's relationship to his Father, the love that obtains between Father and Son, that God wanted to give us from the beginning.As Bishop Barron comments, "this passage invites us into very deep mysteries. Jesus addresses his Father and thereby reveals his own deepest identity within the Holy Trinity."Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• ⁠December 2, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET  

Does Deuteronomy 6:4 teach the absolute oneness of God, or does the Hebrew text support a Trinitarian understanding of God's nature? On this episode of Apostolic Life in the 21st Century, Dr. David K. Bernard responds to a popular argument circulated by Trinitarian apologists which claims the Hebrew word echad in Deuteronomy 6:4 refers to “unity” rather than “singularity,” thereby implying plurality within the Godhead.Dr. Bernard evaluates the linguistic, biblical, and theological merit of this claim and explains how Oneness Pentecostals should understand and respond to this interpretation. His clear explanation of the Hebrew text and its broader scriptural context offers valuable guidance for anyone seeking a deeper understanding of the doctrine of the Oneness of God.For further study, see Dr. Bernard's book The Oneness of God. Dr. Bernard's full catalog of published works is available at PentecostalPublishing.com. Enter promo code DKB10 at checkout to save 10 percent on your order.If you enjoy this podcast, leave a five-star rating and a review on iTunes or your preferred podcast platform. We also appreciate it when you share Apostolic Life in the 21st Century with family and friends.

Three Parts to the Witness of Jesus… 1st-The SON'S Testimony: through Baptism, v. 21 2nd-The SPIRIT'S Testimony: through Anointing, v. 22a 3rd-The FATHER'S Testimony: through Declaration, v. 22b

This final installment includes the cross-examination times, audience Q & A, and our closing statements, of course with my commentary. The cross-examination times are revealing. As we heard in part two, I presented Dr. White with an argument that his interpretation of John 1 implies that there are at least two gods and so should be rejected. In the cross-examination here, I ask which premise he rejects and why, and he says that he rejects this one, because it assumes unitarianism, or that God can be only one Person: 4. To have the divine essence is to be a god. (true by the definition of “divine essence”) But as I explain in this episode, that premise doesn’t assume unitarianism at all, and in fact some trinitarians agree with it, holding that the Father is a god, the Son is a god, and the Spirit is a god, but also that they’re the same god. Really, White’s favorite “assuming unitarianism” argument is just an irrelevant ad hominem. Also, the lexicons exchange in my cross-ex time has to be heard to be believed. I wrap this series up by explaining which side won this debate and why. Here are the images I refer to in my closing statement which summarize three clashing narratives about Trinity doctrines: what apologists say, what theologians say, and what historians say, that is, what one learns from a deep dive into all the primary sources up to about the year 400 (in other words, the truth). (Thanks to Mark Cain for creating these!) If you want to hear more about these pre-trinitarian theologies check out podcasts 381 and 384 linked below. Links for this episode: James White and fans take note: here are six places in which I obviously do not merely assume that God can only be one Person: podcast 189 – The unfinished business of the Reformation, book chapter: “The Unfinished Business of the Reformation,” podcast 334 – “Who do you say I am?”, opening statement here: podcast 377 – Debate: Is Jesus Yahweh? White vs. Tuggy – Part 1, my opening statement in this debate book, podcast 372 – Book Session Identity Crisis – Part 1 podcast 384 – Mainstream Christian Theologies in the Late 100s – Early 200s and Early Trinitarian “Fool's Gold” podcast 383 – New Zealand Conference Church History Q and A with Sean Finnegan and Dale Tuggy – Part 2 podcast 382 – New Zealand Conference Church History Q and A with Sean Finnegan and Dale Tuggy – Part 1 Transfigured podcast interview on the debate book podcast 381 – Mainstream Christian Theologies in the year 240: What Trinitarian Apologists Don't Know This week's thinking music is “Gemini Instrumental” by Pipe Choir.

3rd Corinthians is a second-century Christian document that was written in Paul's name. The work offers a glimpse into the unknown author's thoughts on the creator God, Jesus' birth, and the Holy Spirit, while also detailing the doctrines the author deemed heretical. The resulting portrayal is an overlooked example of biblical unitarianism in the second century.   To view the video version of this episode, go here: https://youtu.be/eMzDcjD5rR4  Visit Amazon to buy your copy of A Systematic Theology of the Early Church: https://amzn.to/47jldOc   Visit Amazon to buy your copy of Wisdom Christology in the Gospel of John: https://amzn.to/3JBflHb    Visit Amazon to buy your copy of The Son of God: Three Views of the Identity of Jesus: https://amzn.to/43DPYey   To support this podcast, donate here: https://www.paypal.me/10mintruthtalks   Episode notes: https://docs.google.com/document/d/1TeMyskZRycGubw2CqdCq9sGLkKXZi_9yZWWapxckMjs/edit?usp=sharing     Subscribe to me on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast       Follow me on X (Twitter): https://twitter.com/OneGodPodcast 

Baxter Kruger and I had a conversation with no agenda and no itinerary--just two guys standing in awe of the Trinitarian love of God. https://perichoresis.org/ For my articles, podcasts, and videos, you can use the following links:  Blog: https://danielcrogers.substack.com Website: https://danielr.net  Podcast: https://danielr.net/podcasts  Free Downloads: https://danielcrogers.gumroad.com/  Church: https://northbroadal.com YouTube Channel: https://www.youtube.com/@DanielRogers   

The sermon centers on the foundational grace and peace found in Christ, emphasizing that true peace arises only through God's unmerited favor, which reconciles sinners to a holy God through the atoning blood of Jesus. It highlights the Trinitarian source of this grace and peace—derived from God the Father and the Lord Jesus Christ—affirming Christ's deity and the unity of the Godhead. The preacher underscores Paul's heartfelt thanksgiving for the Philippian church, not for its perfection but for its consistent faithfulness to the gospel, calling believers to prioritize biblical preaching over worldly preferences in church selection. A strong pastoral charge follows: Christians must commit to their local churches, avoid being 'church tramps,' and actively support faithful ministry through prayer, encouragement, and consistent fellowship, especially in settings like Sunday school that foster spiritual growth and mutual edification.

Jesus Asks: “But who do you say that I am?” and Jesus Answers: “you will know that I am in my Father, and you in me, and I in you” MESSAGE SUMMARY: In Mark 8:29, Jesus asked His Disciples the question He asks you: “And he asked them, ‘But who do you say that I am?' Peter answered him, ‘You are the Christ {Messiah}.'". As Paul writes in Ephesians 4:1-6: “There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. But grace was given to each one of us according to the measure of Christ's gift.”.  God IS Father, IS Son, and He IS Holy Spirit. Jesus told the crowd in the Temple; and He tells us, as it is recorded for us now by the Apostle John, in John 10:25,30: “Jesus answered them, ‘I told you, and you do not believe. The works that I do in my Father's name bear witness about me . . . I and the Father are one.'”. Also, Jesus provides more insights to your Trinitarian relationship with God in John 14:18-20: “I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you.".  God is one God, but He is in three natures: God is Father, Jesus, and the Holy Spirit. Therefore, when you pray, you are praying to one triune being – God, the Creator of the Universe.   TODAY'S PRAYER: Lord, help me to grab hold of you today. I need you. Set me free to begin reorienting my life around you, and you alone. Help me to pay attention to and honor how you have uniquely made me. Thank you for the gift of rest. In Jesus' name, amen.       Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 122). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, Because of who I am in Jesus Christ, I will not be driven by Loneliness. Rather, I will abide in the Lord's Presence. “I am the vine; you are the branches. If a man remains in Me and I in him, he will bear much fruit; apart from Me you can do nothing.” (John 15:5). SCRIPTURE REFERENCE (ESV): Ephesians 4:1-8; John 10:24-30; Mark 1:9-11; Psalms 139a:1-12. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “Thanks-Living”, at our Website: https://awordfromthelord.org/listen/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

Three Parts to the Witness of Jesus… 1st-The SON'S Testimony: through Baptism, v. 21

Rebuttal times, with abundant commentary.

Jeremy Wilbanks joins us to discuss Oneness Theology, and the recent Barna report highlighting doctrinal opinions of churchgoers. Tune in to hear observations about the Trinitarian doctrinal arguments and effective rebuttals.    #KingdomSpeak #Podcast  #Theology

In this episode of Christ the Center, Camden Bucey and Lane Tipton explore Geerhardus Vos's profound treatment of faith in the Gospel of John (pp. 390–392 of Biblical Theology). Vos unfolds faith not as an abstract belief but as a living, continuous union with the incarnate and ascended Truth—Jesus Christ Himself. John's theology binds faith and truth together: the Son comes down from heaven as the true light, true bread, true vine, and the Truth (John 1:9; 6:32; 15:1; 14:6). Faith, therefore, is a Spirit-wrought communion with the heavenly reality revealed in Him. Tipton and Bucey trace how this Johannine vision lifts believers from the shadowy worship of the old covenant to true, eschatological worship "in spirit and in truth." Faith beholds Christ even now, anticipating the beatific vision. In contrast to philosophical or impersonal notions of truth, Vos insists that truth is personal, Trinitarian, and heavenly—rooted in the self-revealing God. Thus, saving faith is not blind trust but an intimate, knowing participation in the life of the risen Christ, a foretaste of the age to come. Chapters 00:07 Introduction 01:44 New Book: Introduction to the Theology and Apologetics of Cornelius Van Til 11:11 Faith in the Gospel of John 16:19 Defining Truth According to the Son 26:49 Heaven and the Truth 29:44 The Typological Dimension of Truth 34:32 Faith as the Human Relation to Truth 37:35 Faith Anticipates the Glorified Christ 40:56 Faith, Unbelief, and Knowledge 44:25 Faith and Beholding the Lord 46:48 Scripture and the Truth 52:00 The Need for More Redemptive-Historical Study in John 57:40 Conclusion

There is a huge difference between Trinitarians who are ignorant of the Scriptures and Trinitarian apologists

Commenting on my recent debate with James White - part 1 of 3.

Start with a claim that won't let you shrug: the Father calls the Son God. We walk through Hebrews chapter 1 line by line to see how Scripture itself lifts Jesus above every created being, from angels to kings, and then crowns him with a righteous scepter. If angels refuse worship but Jesus receives it, what does that say about who he is and what he has done?We explore the rich language of radiance and exact representation, unpacking the ancient seal-and-wax imagery that shows the Son bears the very nature of God in human flesh. From identity flows mission: he upholds all things by his powerful word, makes purification for sins, and then sits down at the right hand of Majesty. That seated posture declares the work is finished and the King is enthroned. Along the way, we trace a web of Old Testament citations—Psalms 2, 45, and more—that anchor Trinitarian theology in the Hebrew Scriptures, not in later speculation.This conversation is for listeners who want sturdy, text-driven clarity: Jesus is not a created being, not merely a messenger, and not a rival deity. He is the worthy one whose name is more excellent than the angels, the rightful heir of David's throne, and the ruler with a righteous scepter who loves righteousness and hates lawlessness. For anyone under pressure or tempted to drift, Hebrews 1 offers more than comfort; it offers a captivating vision of Christ that fuels endurance, worship, and hope.If this deep dive strengthened your faith, follow the show, share it with a friend who loves careful Bible study, and leave a rating so more people can rediscover the power and beauty of Hebrews.Support the showThank you for listening!! Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the Bible Please prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

 The Post Nicene Church FathersThis engaging podcast episode features Dr. Rachel Chen and Bishop Andy Lewter exploring the profound contributions of seven pivotal Post-Nicene Church Fathers who shaped early Christianity following the Council of Nicaea in 325 AD. The conversation illuminates how Athanasius defended Nicene orthodoxy against Arianism through multiple exiles, how John Chrysostom's "golden mouth" combined powerful preaching with fearless advocacy for the poor, and how Jerome's Vulgate translation became the standard Latin Bible for over a millennium. The discussion highlights Ambrose of Milan's remarkable journey from unbaptized governor to influential bishop who challenged imperial power, Basil the Great's theological refinement of Trinitarian doctrine alongside his pioneering social welfare work, Eusebius's invaluable preservation of early church history despite his theological ambiguities, and Augustine of Hippo's towering intellectual legacy encompassing everything from spiritual autobiography to political theology and the doctrine of grace. Throughout the conversation, both scholars emphasize how these diverse figures—fighter, preacher, scholar, statesman, organizer, historian, and philosopher—collectively transformed Christianity from a persecuted minority into a dominant religious and intellectual force while acknowledging their human flaws and the ongoing relevance of their insights for contemporary Christian faith and practice.

Title: The Participationist KingSpeaker: Nate HoldridgeOverview: In this sermon from Calvary Monterey, Pastor Nate Holdridge examines the profound significance of Jesus' baptism in Matthew 3:13-17. Why would the sinless Son of God submit to a baptism of repentance? Pastor Nate reveals how Christ's baptism was an act of complete identification with humanity—a deliberate choice to participate fully in our story so we could participate in his. Through the Trinitarian authentication at the Jordan River, we discover three transformative realities: we participate in Jesus' life (the "in Christ" union that brings redemption, new creation, and freedom), we participate in the Spirit's anointing (what Pastor Nate calls "dove power"—gentle yet authoritative strength), and we participate in the Father's delight (the eternal love spoken over the Son now extended to us through adoption). This message challenges believers to embrace their identity as beloved children who represent Christ with both truth and tenderness, understanding that salvation is far more than forgiveness—it is union with the Triune God. Part of the series "The Promised King and His Good Kingdom."Link to Discussion QuestionsLink to Sermon Notes

Join Jacobs Premium: https://www.thenathanjacobspodcast.com/membershipThe book club (use code LEWIS): https://www.thenathanjacobspodcast.com/offers/aLohje7p/checkoutThis week we're taking a look at the seven ecumenical councils of the early Christian church, from Nicaea (325 AD) to Nicaea II (787 AD). Dr. Jacobs traces how each council addressed Christological controversies while establishing foundational theological and philosophical positions. Topics include Trinitarian theology, the nature of Christ's divinity and humanity, the concept of eternal generation, and the distinction between essence and energies. The analysis demonstrates how seemingly disparate theological disputes form a unified narrative centered on the question "Who do you say that I am?"All the links: Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastWebsite: https://www.nathanajacobs.com/X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobs00:00:00 Intro 00:00:22 Christianity's philosophical commitments 00:03:21 What are the Ecumenical Councils? 00:11:19 Keys for understanding the councils 00:20:59 The Council of Nicaea: is Christ fully God? 00:29:20 How is the Son begotten?00:35:18 Council of Constantinople: three persons, one nature 00:48:32 Are Christians monotheists? 00:55:50 Is Christ fully human? 01:04:50 Council of Ephesus: one person with two natures 01:12:14 Council of Chalcedon: unconfused & unmingled 01:24:31 The remaining councils01:26:39 The icon controversy 

THE MISSION OF THE CHURCH“The Love of God has Appeared” (Titus 3:1-15)For the bulletin in PDF form, click here. Message SlidesContemporary Significance (Titus 3.1-11) - Walter LiefeldJohn Stott on Salvation - StottAuthentic Evangelism - SwindollPotential Creeds in the Pastoral Epistles - WilsonSalvation - PackerRegeneration - PackerExplanation Titus 3.1-11 - Bill MounceExpositionBut when the kindness of God our Savior and His love for mankind appeared,He saved us, not on the basis of deeds which we did in righteousness, but in accordance with His mercy, by the washing of regenerationand renewing by the Holy Spirit, whom He richly poured out upon us through Jesus Christ our Savior, so that being justified by His grace we would be made heirs according to the hope of eternal life. (3:4-7) NASBPastoral: Holy Living before a Watching World (3:1-11)Remind: Respect for Authority (3:1-2).Remind (ὑπομιμνῄσκω) “bring back to thought”Present Active Imperative: Consistent, Ongoing, IntentionalRespond: Transformed by the Grace of God (3:3-8).Warning: Avoid Foolish Controversies (3:9-11)Private: Personal Remarks: "Meet me in Nicopolis…" (3:12-15)Final Instructions (3:12-14)Greetings (3:15a)Blessing (3:15b)ApplicationRelevance: Practical Points (3:1-15)Transformation: Your “walk” talks louder than your “talk” talks (3:1-3).Trinity: Each member of the Trinity has a role in our salvation (3:4-7).Confidence: God's involvement keeps us secure and confident (3:7).Relationships: Who will you ask to meet you in Nicopolis? (3:12).God designed the church to be a community transformed by the lavish grace of God.Home Church QuestionsRespect authority and live peaceably (vv . 1–2).How does our attitude toward authority impact our witness?Verse 3 reminds us of who we once were before Christ.Why should we remember our past without living in it?How does remembering where we came from change how we treat others who don't yet know Christ?Titus 3:4-7 presents a clear picture of the gospel.How does Paul describe the roles of the Father, Son, and Holy Spirit?How does a Trinitarian view of salvation bring confidence and security to your walk with the Lord?Paul warns Titus to avoid “foolish controversies” (vv. 9–11).What might “foolish controversies” look like for believers today (Think about online or in-person possibilities)?How can we discern when to speak up and when to step away from unhelpful debates?Paul's personal note (vv. 12–14) feels surprisingly warm.What does this verse reveal about Paul's view of relationships in ministry?Who is in your group of trusted friends? How can you encourage them?Pray for the Unreached: The Wollo Amharain in EthiopiaMost Wollo are subsistence farmers living in towns. While some are Christian, they are predominantly Muslim and often rely on spiritual customs in times of need. Pray for believers to bring Christ to the Wollo, for peace with the government, and for a growing movement of disciples and churches among them.FinancesWeekly Budget 34,615Giving For 10/12 24,028Giving For 10/19 49,938YTD Budget 553,846Giving 496,984 OVER/(UNDER) (56,862)The 2025 Operation Christmas Child Details!• Shop Smart, Pack More - Visit The GO Store in Downtown Conway for approved shoebox items at a fraction of retail cost — you may be able to pack 2 or 3 boxes for the price of 1! Be sure to bring your boxes back to Fellowship during collection week! • Build a Shoebox Online - Share God's love without leaving home! In just a few clicks, you can choose toys, hygiene items, and school supplies, add a note and photo, and send joy to a child in need. • Serve During Collection Week - We need MANY volunteers for National Collection Week, November 17–24. For more information or to sign up, go to fellowshipconway.org/occNew to Fellowship?We are so glad that you chose to worship with our Fellowship Family this morning. If you are joining us for the first time or have been checking us out for a few weeks, we are excited you are here and would love to meet you. Please fill out the “Connect Card” and bring it to the Connection Center in the Atrium, we would love to say “hi” and give you a gift. How to Study Your Bible - Led by Chris MooreGo deeper in God's Word - Learn how to study Scripture for yourself! Join us for Part 3 of “How to Study Your Bible” beginning November 16 - November 30, 9:00 a.m., and gain tools to understand, engage with, and live out God's Word. Sign up at fellowshipconway.org/equipping. Let's Make a Difference Together!Fellowship is deepening our connection with Theodore Jones Elementary—where one of our Home Churches has already been building meaningful relationships with students and families. This fall, we have an amazing opportunity to serve and show the love of Christ right here in our community by providing, packing, and delivering Thanksgiving boxes to families in need. Get all the details and sign up at fellowshipconway.org/register.Feed The Need Be a part of something BIG — we're gearing up for Feed the Need and need 30 passionate volunteers to help sort, box, and collect food donations at the Walmart Neighborhood Market, plus anyone can participate by shopping at partner grocery stores and dropping off items with our team. This is our moment to come together, take action, and make a real difference — let's Feed the Need! Sign up at fellowshipconway.org/register. Belize Medical Mission Trip Info MeetingJoin us on Sunday, November 2, from 12:15 to 2:00 PM in the Library/Conference Room to learn all about the upcoming Belize trip! We'll go over important details and answer your questions. Please indicate what area you have an interest in as well as your lunch box option. If you have questions, please reach out to Gale Allen at 901-603-5893 or through email at bglaallen@sbcglobal.net Register atfellowshipconway.org/register by October 30. Join a Home ChurchHome Church small groups are about building a deep community where we are transformed into the image of Christ and serve a broken world for the sake of the gospel. If you are not in a Home Church, we encourage you go to fellowshipconway.org/homechurch or stop by the Connection table in the Atrium.Fall Back Next SundayDon't forget to set your clocks back one hour this Saturday night—because we want to see your bright and rested faces at church next Sunday!

This talk was given at St. Nicholas Orthodox Church (UOC-USA) in Charlottesville, VA. In it, Fr. Anthony presents Orthodoxy's sacramental view of creation and uses music as an example of how the royal priesthood, in Christ, fulfills its commission to pattern the cosmos according to that of Eden. My notes from the talk: I'm grateful to be back in Charlottesville, a place stitched into my story by Providence. Years ago, the Army Reserves sent me here after 9/11. I arrived with a job in Ohio on pause, a tidy life temporarily dismantled, and a heart that didn't care for the way soldiers are sometimes told to behave. So I went looking for an Orthodox church. I found a small mission and—more importantly—people who took me in as family. A patient priest and his matushka mentored me for six years. If anything in my priesthood bears fruit, it is because love first took root here. Bishops have a sense of humor; mine sent a Georgian convert with no Slavic roots to a Ukrainian parish in Rhode Island. It fit better than anyone could have planned. The Lord braided my history, discovering even ancestral ties in New England soil. Later, when a young man named Michael arrived—a reader who became a subdeacon, a deacon, and in time a priest—our trajectories crossed again. Father Robert trained me; by grace I was allowed to help train Father Michael; and now he serves here. This is how God sings His providence—melodies introduced, developed, and returned, until love's theme is recognizable to everyone listening. Why focus on music and beauty? Because they are not ornamental to the Gospel; they are its native tongue. Beauty tutors us in a sacramental world, not a "God of the gaps" world—where faith retreats to whatever science has not yet explained—but a world in which God is everywhere present and filling all things. Beauty is one of the surest ways to share the Gospel, not as salesmanship or propaganda, but as participation in what the world was made to be. The Church bears a particular charism for beauty; secular beauty can reflect it, but often only dimly—and sometimes in ways that distort the pattern it imitates. Beauty meets the whole human person: the senses and gut, the reasoning mind, and the deep heart—the nous—where awe, reverence, and peace bloom. Music is a wonderfully concrete instance of all of this: an example, a symbol, and—when offered rightly—a sacrament of sanctifying grace. Saint John begins his Gospel with the Logos—not a mere "word" but the Word whose meaning includes order, reason, and intelligibility: "All things were made through Him." Creation, then, bears the Logos' stamp in every fiber; Genesis repeats the refrain, "and God saw that it was good"—agathos, not just kalos. Agathos is goodness that is beautiful and beneficial, fitted to bless what it touches. Creation is not simply well-shaped; it is ordered toward communion, toward glory, toward gift. The Creed confesses the Father as Creator, the Son as the One through whom all things were made, and the Spirit as the Giver of Life. Creation is, at root, Trinitarian music—harmonies of love that invite participation. If you like, imagine the first chapter of Genesis sung. We might say: in the beginning, there was undifferentiated sound; the Spirit hovered; the Logos spoke tone, time, harmony, and melody into being. He set boundaries and appointed seasons so that music could unfold in an ordered way. Then He shaped us to be liturgists—stewards who can turn noise into praise, dissonance into resolution. The point of the story is not that God needed a soundtrack; it is that the world bears a pattern and purpose that we can either receive with thanksgiving or twist into something self-serving and cacophonous. We know what happened. In Adam and Eve's fall, thorns and thistles accompanied our work. Pain entered motherhood, and tyranny stalked marriage. We still command tools of culture—city-building, metallurgy, and yes, even music—but in Cain's line we see creativity conscripted to self-exaltation and violence. The Tower of Babel is the choir of human pride singing perfectly in tune against God. That is how sin turns technique into idolatry. Saint Paul describes the creation groaning in agony, longing for the revealing of the sons and daughters of God. This is not mere poetic flourish; it is metaphysical realism. The world aches for sanctified stewardship, for human beings restored to their priestly vocation. It longs for its music to be tuned again to the Logos. Christ enters precisely there—as the New Adam. Consider His Theophany. The Jordan "turns back," the waters are sanctified, because nothing impure remains in the presence of God. He does not merely touch creation; He heals it—beginning sacramentally with water, the primal element of both life and chaos. In our services for the Blessing of Water we sing, "Today the nature of the waters is sanctified… The Jordan is parted in two… How shall a servant lay his hand on the Master?" In prayer we cry, "Great are You, O Lord, and marvelous are Your works… Wherefore, O King and Lover of mankind, be present now by the descent of Your Holy Spirit and sanctify this water." This is not magic; it is synergy. We offer bread, wine, water, oil; we make the sign of the cross; we chant what the Church gives—and God perfects our offering with His grace. The more we give Him to work with, the more He transfigures. And then Holy Friday: the terrible beauty of the Passion. Sin's dissonance swells to cacophony as the Source of Beauty is slandered, pierced, and laid in the tomb. Icons and hymns do not hide the scandal—they name it. Joseph and Nicodemus take down a body that clothes itself with light as with a garment. Creation shudders; the sun withdraws; the veil is rent. Liturgically, we let the discomfort stand; sometimes the chant itself presses the dissonance upon us so that we feel the fracture. But the dissonance does not have the last word; it resolves—not trivially, not cheaply—into the transcendent harmony of Pascha. On the night of the Resurrection, the church is dark, then a single candle is lit, and the light spills outward. We sing, "Come receive the Light from the unwaning Light," and then the troparion bursts forth: "Christ is risen from the dead, trampling down death by death…" The structure of salvation is musical: tension, longing, silence, and a resolution that is fuller than our peace had been before the conflict. Here is the pastoral heart of it: Christ restores our seal. Saint Paul says we are "sealed with the promised Holy Spirit." Think of a prosphora seal pressed into unbaked dough; the impression remains when the loaf is finished. Sin cracked our seal; everything we touched bore our corruptions. In Christ, the seal is made whole. In Baptism and Chrismation, that seal is pressed upon us—not only on the brow but on the whole person—so that our very engaging with the world can take on the pattern of the Logos again. We do not stop struggling—Paul's "what I would, I do not"—but we now struggle inside a music that resolves. Even our failures can become passing tones on the way to love, if we repent and return to the key. This is why the Church's common life matters so much. When we gather for Vespers and Liturgy, we enact the world's purpose. The Psalms give us perfect words; the Church's hymnody gives us perfected poetry. Music, rightly offered, is Logos-bearing—it is rational in the deepest sense—and love is the same. Music requires skill and repetition; so does love. Music benefits from different voices and timbres; love, too, is perfected when distinct persons yield to a single charity. Music engages and transfigures dissonance; love confronts conflict and heals it. Music honors silence; love rests and listens. These are not analogies we force upon the faith—they are the way creation is built. The world says, "sing louder," but the will to power always collapses into noise. The Church says, "sing together." In the Eucharistic assembly, the royal priesthood becomes itself—men, women, and children listening to one another, matching pitch and phrase, trusting the hand that gives the downbeat, and pouring our assent into refrains of "Lord have mercy" and "Amen." The harmony is not uniformity; it is concord. It is not sentimentality; it is charity given and received. And when the Lord gives Himself to us for the healing of soul and body, the music goes beyond even harmony; it becomes communion. That is why Orthodox Christians are most themselves around the chalice: beauty, word, community, and sacrament converge in one act of thanksgiving. From there, the pastoral task is simply to help people live in tune. For families: cultivate attentiveness, guard against codependence and manipulation, and practice small, steady habits—prayer, fasting, reconciliation—that form the instincts of love the way scales form a musician's ear. For parishes: refuse the twin temptations of relativism and control; resist both the shrug and the iron fist. We are not curators of a museum nor managers of a brand; we are a choir rehearsing resurrection. Attend to the three "parts" of the mind you teach: let the senses be purified rather than inflamed; let the intellect be instructed rather than flattered; and let the nous—the heart—learn awe. Where awe grows, so does mercy. And for evangelization in our late modern world—filled with distraction, suspicion, and exhaustion—beauty may prove to be our most persuasive speech. Not the beauty of mere "aesthetics," but agathos beauty—the kind that is beautiful and beneficial, that heals what it touches. People come to church for a thousand different reasons: loneliness, curiosity, habit, crisis. What they really long for is God. If the nave is well-ordered, if the chant is gentle and strong, if the icons are windows rather than billboards, if the faces of the faithful are kind—then even before a word is preached, the Gospel will have begun its work. "We no longer knew whether we were in heaven or on earth," the emissaries of Rus' once said of their time at worship in Hagia Sophia. Beauty did not close their minds; it opened them to truth. None of this bypasses suffering. In fact, beauty makes us more available to it, because we stop numbing ourselves and begin to love. The Scriptures do not hide this: the Jordan is sanctified, but the Cross remains; the tomb is real; the fast is pangful. Yet in Christ, dissonance resolves. The Church's hymnody—from Psalm 103 at the week's beginning to the Nine Odes of Pascha—trains us to trust the cadence that only God can write. We learn to wait in Friday night's hush, to receive the flame from the unwaning Light, and to sing "Christ is risen" not as a slogan but as the soundtrack of our lives. So: let us steward what we've been given. Let us make the sign of the cross over our children at bedtime; let our conversations overflow with psalmody; let contended silence have a room in every home; let reconciliation be practiced before the sun goes down. Let every parish be a school for choir and charity, where no one tries to sing over his brother, and no one is left straining alone in the back row. If we will live this way, not perfectly but repentantly, then in us the world will begin to hear the old pattern again—the Logos' pattern—where goodness is beautiful and beauty does good. And perhaps, by God's mercy, the Lord will make of our small obedience something larger than we can imagine: a melody that threads through Charlottesville and Anderson, through Rhode Island and Kyiv, through every parish and prison and campus, until the whole creation—long groaning—finds its voice. Let God arise. Let His enemies be scattered. Christ is risen, trampling down death by death, and upon those in the tombs bestowing life.

How does the Lord respond to His Bride's discouragement over her present failings? Song of Songs 1:8–11 looks forward to the evening sermon on the coming Lord's Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that the Lord responds to His Bride's discouragement over her failings with encouragement and instruction. The devotional reflects upon the believer's identity and hope, rooted in the Bride's longing for sanctification and the Bridegroom's loving response. It emphasizes that spiritual growth is not found in novel methods or self-reliance, but in faithfully following the well-worn paths of the faithful—through the ordinary means of grace and the pastoral ministry, which Christ has appointed and employs. The Bridegroom's declaration of the bride's incomparable worth—comparing her to His prized filly among Pharaoh's chariots—affirms the dignity, value, and divine purpose of His church (and His elect), not by inherent merit, but by union with Christ. This dignity is being progressively adorned by God Himself, Who is actively refining His church through a Trinitarian work of sanctification, culminating in a glory that surpasses all earthly splendor. The passage calls the church and individual believers to hold fast to this truth, especially in seasons of discouragement, recognizing that their worth is defined not by failure or external appearances, but by the unchanging love and sovereign work of Christ, Who is both the Author and the Finisher of their faith.

X2M.233 — Katabolē Series: CR17 Combat Runtime October 19, 2025 Runtime Thread: The Descent That Builds Before the world ever turned, the Infinite stooped toward nothingness and breathed being into it. This is katabolē — the laying-down of foundations, the moment when creation itself became the first act of mercy. In this descent, the universe received its shape from humility, not domination. The theologians later called it proto-kenosis, the self-emptying that makes space for life to emerge¹. Every act of true creation, whether cosmic or human, follows this same trajectory of relinquishment before realization². Katabolē is not failure — it is divine strategy. The downward motion of God is the secret architecture of existence. What looks like loss becomes the groundwork of renewal. This principle pulses through the ancient stories. David's exile becomes a royal kenosis. Driven eastward by Absalom, the king walks barefoot across the Mount of Olives, surrendering his right to rule³. Yet this humiliation conceals a deeper sovereignty: only the ruler who yields his throne can inherit it anew. His return west across the Jordan is not simply restoration; it is resurrection written in geography⁴. Elijah and Elisha enact the same descent in prophetic form. The Jordan divides; the elder crosses east into mystery while the whirlwind lifts him to heaven⁵. But the ascent of the master releases the descent of the mantle — the Spirit cast downward to the waiting apprentice⁶. Elisha's double portion arrives not by ambition but by posture; power is transferred through humility, not through grasping. The prophets prove that divine inheritance always travels the direction of gravity. Ahaz, by contrast, refuses the law of katabolē. When Isaiah offers him a sign from “the depths or the heights,” he declines⁷. His fear drives him north — toward Assyria's iron altars and his own illusion of control. By shifting the bronze altar, he shifts the axis of faith itself. Where David and Elisha move with the river's flow, Ahaz builds dams. Yet grace answers rebellion with incarnation: “Behold, a virgin shall conceive.” The sign he refused still descends. God Himself crosses the river the king would not⁸. This is the pattern behind all patterns — the downward river of God that becomes the foundation of worlds. The Jordan, whose name means to go down, runs like a vein through Scripture. It carries the current of proto-kenosis: power traveling downward so that life may rise upward⁹. Katabolē reveals that descent is not the opposite of glory; it is the hidden road toward it. Every cave, every mantle, every womb is a foundation stone in the architecture of divine humility. The Infinite still bends low — through creation, through Christ, through every soul willing to become a riverbed of grace¹⁰. ⸻ Glorification | The Final Frontier Going boldly where the last man has gone before! Decrease time over target: PayPal or Venmo @clastronaut Cash App $clastronaut Footnotes ¹ On the concept of divine self-emptying (proto-kenosis) in Trinitarian cosmology. ² Creation as humility preceding manifestation. ³ 2 Samuel 15–19 — David's exile under Absalom. ⁴ Return across the Jordan as type of resurrection. ⁵ 2 Kings 2 — Elijah's crossing and ascension. ⁶ Transmission of spirit through the falling mantle. ⁷ Isaiah 7 — the refusal of the sign of Immanuel. ⁸ Incarnation as God's own Jordan crossing. ⁹ The Jordan as symbol of downward grace and renewal. ¹⁰ The ongoing kenosis of God in creation and redemption.

In the beginning, God created the heavens and the earth—and everything changed. In this powerful message, Pastor Zach Terry walks us through the seven days of creation, revealing how God's design wasn't random—it was personal. From the first light to the first man, from Eden to eternity, you'll see how God's fingerprints are on every detail of our world—and your life. What God did globally in Genesis, He still does locally today: He brings beauty from ashes, purpose from disorder, and life from the void. ✨ "Behold, I make all things new." — Jesus Watch now and rediscover what you were made for. You'll explore:

In the beginning, God created the heavens and the earth—and everything changed. In this powerful message, Pastor Zach Terry walks us through the seven days of creation, revealing how God's design wasn't random—it was personal. From the first light to the first man, from Eden to eternity, you'll see how God's fingerprints are on every detail of our world—and your life. What God did globally in Genesis, He still does locally today: He brings beauty from ashes, purpose from disorder, and life from the void. ✨ "Behold, I make all things new." — Jesus Watch now and rediscover what you were made for. You'll explore:

Two renowned theologians go head-to-head in a rigorous, respectful debate on one of the most discussed passages in Scripture—**John 1:1–18**.

This episode examines the writings, theology, christology, and pneumatology of the late second-century bishop, Melito of Sardis. Melito is often cited as proof of a very high christology, but did he believe in the doctrine of the Trinity? Unfortunately, Melito is not a Trinitarian; instead, he appears to subscribe to the Two-Stage Logos Theology. To view the video version of this episode, go here: https://youtu.be/Nkkd18Gwp6w   Preorder A Systematic Theology of the Early Church: https://amzn.to/47jldOc  Visit Amazon to buy your copy of The AI Critical New Testament: https://amzn.to/3VxO8r5   Visit Amazon to buy your copy of my book, Wisdom Christology in the Gospel of John: https://amzn.to/4neRGdH  Visit Amazon to buy your copy of The Son of God: Three Views of the Identity of Jesus: https://amzn.to/462mqYn  To support this podcast, donate here: https://www.paypal.me/10mintruthtalks   Episode notes: https://docs.google.com/document/d/1aZ2lpSRWEUvtR3rRJ_YkRMcTIcyrPrWpH2Wxt0jaJtA/edit?usp=sharing  Check out some of my videos on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast       Follow me on X (Twitter): https://twitter.com/OneGodPodcast 

Segment 1 • How can you pray meaningfully for people you don't know well at church? - Adrian • Can true Christians still experience worldly sorrow—or is that a red flag? - Kyle Segment 2 • Did God ordain a tragedy like Charlie Kirk's death—or merely allow it? - Daniel • How can you be a godly example for young relatives? - Joseph Segment 3 • A friend is rejecting Paul as Scripture—how do you respond? - Anonymous • Should every church be either sending or going in missions? - Josiah Segment 4 • How can my brother and I start making evangelistic videos to share online? - Alaina • A wife with spiritual trauma is unsure if her Bible study insights are trustworthy—how can she build confidence? - Andrew • How should I respond to a local anti-Trinitarian billboard? - Anonymous ___ Thanks for listening! Wretched Radio would not be possible without the financial support of our Gospel Partners. If you would like to support Wretched Radio we would be extremely grateful. VISIT https://fortisinstitute.org/donate/ If you are already a Gospel Partner we couldn't be more thankful for you if we tried!

On this episode of the Apostolic Life in the 21st Century podcast, Dr. David K. Bernard responds to a listener's question about how Oneness Pentecostals understand Philippians 2:5-11. Dr. Bernard explains how this passage aligns with a Oneness view of Jesus Christ.For further study, see Dr. Bernard's book The Oneness View of Jesus Christ. Dr. Bernard's full catalog of published works is available at PentecostalPublishing.com. Enter promo code DKB10 at checkout to save 10 percent on your order.If you enjoy this podcast, leave a five-star rating and a review on iTunes or your preferred podcast platform. We also appreciate it when you share Apostolic Life in the 21st Century with family and friends.

This series honors those whose courage and conviction formed the soul of our tradition. They were not perfect, but they were faithful: to truth, to love, and to the possibility of a better world. In honoring these ancestors of faith, we ask: What do we inherit from them? What do we carry forward?  We begin with the 4th-century Unitarians who challenged the prevailing Trinitarian view of Jesus, asking whether their bold theological ideas still speak to us today. We move to the 19th-century Transcendentalists, whose vision of the “transient” and the “permanent” in religion continues to offer clarity and guidance. We then honor those in our movement who have defied oppressive systems, reminding us that civil disobedience can be both effective and deeply faithful. Finally, we turn to the humanist voices in our history, exploring what their insights offer for a life of meaning and purpose now. First Unitarian Church of Dallas is devoted to genuine inclusion, depth and joy, reason and spirit. We have been a voice of progressive religion in Dallas since 1899, working toward a more just and compassionate world in all of what we do.   We hope that when you come here your life is made more whole through experiences of love and service, spiritual growth, and an open exploration of the divine. Learn more at https://dallasuu.org/   New sermon every week. Subscribe here: https://tinyurl.com/1stchurchyoutubesubscribe Follow us on Instagram: https://www.instagram.com/1stuchurch/ Follow us on Facebook: https://www.facebook.com/1stUChurch Watch the livestream on Sundays at 9:30am, 11am, & 7pm CST: https://dallasuu.org/live/ Œ

Love to hear from you; “Send us a Text Message”The ground is shifting—and not just in the news cycle. We're watching weak foundations give way in the Church, the culture, and our own heart. Today Jack shares the vision of Claymore, inspired by John Paul II's map of the route back to bedrock: restore the heart, reclaim marriage and family, and renew society from the inside out. That's the Claymore battle plan, and today we anchor it in Act Four: In the Beginning: awe, wonder, and a Cosmic explosion of Love.We start with the stark choice between two cities—the city of man, full of PRIDE and cooperating with evil , and the city of God that humbly receives truth from the Creator. From there, we confront how fear, power, and confusion have warped our response to crisis, from shutdowns to social unrest. Then we pivot to the beginning. Jesus points us to Genesis in Matthew 19 for a reason: before sin, male and female were created to image Trinitarian love. John Paul II's theology of the body gives us language for what our lives already feel in our bones: your body makes the visible the invisible; its spousal meaning is the call to become a gift—Free, total, faithful, and fruitful. That vision has teeth. We name the lie that the opposite of love is not hate, its lust or grasping; it's use. Porn shrinks the person. Hookup culture counterfeits freedom. Gender ideology splits identity from the body. The answer isn't outrage; it's awe—cultivated through prayer, the sacraments, brotherhood in Christ, and daily choices that train our desires in virtue... toward truth, goodness, and beauty. We share concrete practices to live the truth right now, whether you're single, dating, married, or discerning a consecrated vocation. Expect the church to look smaller, but purer. Expect mission to look local, but lasting. And expect joy when your life begins to sound like this: “This is my body, given for you.”If this resonates, share it with someone who's hungry for more than slogans. Subscribe, leave a review so others can find us, and email info@jp2renew.org to join the Claymore community. Let's build on rock—together.Here are the links to Jack's Substack and  X https://x.com/JP2RenewalDownload the Claymore Battle Plan https://jp2renew.org/claymore/Support the show

On our 400th episode, we continue our ongoing exploration of the earliest Trinitarian. This week, we study the massive work written by a Roman Christian named Hermas, titled "The Shepherd." After demonstrating that Hermas believed God to be one person (the Father alone), we attempt to make sense of the work's obscure Christology and Pneumatology. Spoiler alert: the Shepherd of Hermas does not teach the doctrine of the Trinity. To view the video version of this episode, go here: https://youtu.be/r9CEwCoy2-4  Visit Amazon to buy your copy of The AI Critical New Testament: https://amzn.to/3VxO8r5   Visit Amazon to buy your copy of my book, Wisdom Christology in the Gospel of John: https://amzn.to/4neRGdH  To support this podcast, donate here: https://www.paypal.me/10mintruthtalks   Episode notes: https://docs.google.com/document/d/14vx9-r5vi47PXGjfna-QmXHlnhEBl8UVQIeIjjMqpF0/edit?usp=sharing  Check out some of my videos on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast       Follow me on X (Twitter): https://twitter.com/OneGodPodcast 

God is a Personal Triune Arche' Journey to Reality Chapter Three: Who is God? Money quote from this chapter:“The reality is that Christianity is profoundly different from every other religion in history precisely because the Trinity solves this problem of the One and the Many on the basis that God's nature is love.  No other religion is like that.” (pg 37 of 142) Framing Scripture on the Godhead (this is just an introduction to the subject): Genesis 16:7&13.  Now the Angel of the Lord found her by a spring of water in the wilderness by the spring on the way to Shur… Then Hagar called the name of Lord who spoke to her, “You-Are-the-God-Who-Sees-Me”; for she said, “I have seen the One who appeared to me face to face.” Genesis 19:24.  Then the Lord rained brimstone and fire on Sodom and on Gomorrah from the Lord out of the heavens. (repeated in Amos 4:11). Genesis 22:15-16.  Then the Angel of the Lord called to Abraham a second time out of heaven and said, “By Myself I have sworn, says the Lord, because you did this thing and for My sake did not spare your beloved son.  [God appears many times to Abraham in human form.  Jesus confirms that that was Him in John 8:56-58; Your father Abraham rejoiced to see my day. He saw it, and was glad.” Therefore, the Jews said to him, “You are not yet fifty years old! Have you seen Abraham?” Jesus said to them, “Most certainly, I tell you, before Abraham came into existence, I AM.] “God had appeared to Jacob visibly in a dream at Bethel (Gen. 28:10–22), where he was identified as the Lord. Later the Angel of God came to Jacob in another dream and told him point-blank that he was the same God who met him at Bethel earlier (Gen. 31:11–12).” (Heiser, Supernatural), Ch 6). Exodus 3:4.  When the Lord saw he turned aside to look, God called to him from the midst of the bush, and said, “Moses, Moses!” And he said, “Here I am.”  Exodus 23:20-22. Behold I send My Angel before your face, to keep you in the way and to bring you into the land I prepared for you.  Listen to Him and obey His voice; do not provoke Him, for He will not pardon your transgressions; for My Name is in Him. [In 1 Corinthians 10 and Hebrews 11, St. Paul explains that it was Jesus the Logos that brought the Israelites out of Egypt, was with them in their journey, and brought them into the promised land.  Jude 1 does the same.] Judges 6:20-24.  The Angel of God said to him, “Take the meat and the unleavened bread and lay them on this rock, and pour out the broth.” And he did so.  Then the Angel of the Lord stretched out the end of the staff that was in his hand and touched the meat and the unleavened bread.  And the Angel of the Lord departed out of his sight.  Now Gideon perceived that this was the Angel of the Lord.  So Gideon said, “O Lord, my Lord!  For I have seen the Angel of the Lord face to face.”  Then the Lord said to him, “Peace be with you; do not fear, you shall not die.”  So Gideon built an altar there to the Lord, and called it the Peace of the Lord.  To this day, it is still in Ephrata, the father of Esdri. Jeremiah 1:4-9.  Now the word of the Lord came to me saying, “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.” Then I said, “Ah, Lord God! Behold, I do not know how to speak, for I am only a youth.” But the Lord said to me, “Do not say, ‘I am only a youth'; for to all to whom I send you you shall go, and whatever I command you, you shall speak. Be not afraid of them, for I am with you to deliver you, says the Lord.” Then the Lord put forth his hand and touched my mouth; and the Lord said to me, “Behold, I have put my words in your mouth. Proverbs 8:22-30.  Wisdom's role in creation. All this is to say that God has always been Three Persons and has always made Himself known to us through His Son.  Of course, the Incarnation is the most obvious of this.  We could do the same with the Holy Spirit. Which brings us back to Chapter Three: The moral reality of the Arche'.  Not just the unmoved mover – reality itself – but also GOOD itself.  This idea is fairly widespread. The Personal God.  But the Arche' is also personal, with a mind and a will.  Must avoid allowing this to bring us back to the idea of gods like Zeus or such; or even the Universe as a person.  These pagan ideas are often well-intentioned, but they are too small. You can imagine something being a person.  A rock with a personality, or a cosmos with a spirit, but we mean a lot more than that. “We're not taking some object (a rock, a mountain, a planet) and adding the idea of personhood to it.  We're saying that the ultimate governing principle of reality – distinct from the created universe – is personal.  This is what we end up with “I AM” as His name. The One or the Many? What is a person like?  Are persons like water, appearing to be separate, but they merge when you put them together and their distinctiveness disappears.  In this view, the Arche is the source of all water, and persons have a propensity and calling to be brought back together into oneness with other drops and the Source.  This is the worldview of the “one”. Or perhaps persons are distinct objects.  You can put them together, as when you stack stones, but they keep their own uniqueness.  You cannot merge them together; if you break them up to do so, they are no longer themselves.  In this individualist view, the Arche' is like one huge stone, and we have broken off of it and can never merge back with it. Both of these worldviews seem to explain an important element about the world we find ourselves in, but each does so at a cost.  The worldview of the One explains, truly enough, that there is some kind of fundamental unity among all people and all things, but it does so at the cost of our individualism.  Persons can't really exist in this view; our distinctiveness turns out to be an illusion, as our very nature means that we belong to a greater whole that has no place for our individuality.  If a drop of water falls into the ocean, the drop ceases to exist and there's no way to get it back. In a worldview of the many, we get to preserve our individuality but at the cost of any sense of unity.  Because (in this view) you don't share a connection with any other person at the level of ultimate reality, there's a sense in which you'll always be alone, despite however many connections of relationships you make.  And in fact, this needs to be so in order to preserve your individual uniqueness.  Otherwise you'd just melt into other people and disappear – the way water droplets do.  Neither of these views paints a complete picture of the way we experience reality, and still less do they resolve the problem of how to understand the Arche' as a person. … In order to transcend the limitations of both these views, we need a worldview that can combine the best features of the One and the many without being either of them. The Trinity Three distinct persons (individuals? No.) with one essence.  Father, Son, and Holy Spirit.  The Father is not the Son is not the Holy Spirit is not the Father.  BUT they are NOT separate: they are ONE GOD. There are many ways we try to simplify this: modes, focusing on one aspect at the expense of the others, personalities, three gods.  The Oneness and Threeness are part of the definition and need to be held together.  [Comparing it to a family?  Hmmmm (Awww, Patrick!)  ] Being and Love.  Neither the water nor the stone approach (one and many) has room for love.  But the Trinity is ideal for love: there are other persons to love, but it isn't just an individual attribute of attraction.  Our individualism makes it hard for us to understand the implications of a world made for love by love.  We are relational beings.  Interdependent and connected. God is Love.   Three persons united in one essence and existing as a perfect, loving, community.  We are called be one as God is one. Next week: The Problem of the Fall?  

Send us a textJoin host Cass as she sits down with Keri Folmar, author of "The Holy Spirit, Delighting in the doctrine of the Holy Spirit" from The Good Portion as they unpack deep theological truths exploring who the Holy Spirit really is - not an "it" or a force to be summoned, but the third person of the Trinity who personally dwells within every believer.Discover how understanding the Holy Spirit as a person transforms your relationship with God, learn about His role in sanctification and spiritual growth, and dispel common misconceptions. Keri shares insights from her years of study and ministry experience, explaining how the Holy Spirit guides us through Scripture, and why the fruit of the Spirit matters more than we often realize.Perfect for Christians wanting to deepen their understanding of Trinitarian theology and grow in their walk with God.Topics Covered:The personhood of the Holy SpiritCommon theological errors about the Holy SpiritHow the Trinity works together in salvationThe Holy Spirit's role in sanctificationGuidance through Scripture vs. supernatural signsGrowing in the fruit of the SpiritLiving as a Christian in DubaiFollow @hertheology on Instagram & YouTube. Head to hertheology.com to find out more.

How can detailed discussions about Trinitarian processions and missions move you to greater love of God and understanding of scripture? In this episode of Credo podcast, Dr. Harrison Perkins, author of… Download Audio

This week, we looked at the first of our three rhythms of discipleship: community. God designed us for community, reflecting his Trinitarian nature, and the early church modeled this through devotion to God and one another. To follow Jesus well, we need both vertical connection with God and horizontal connection with others. Biblical community isn't optional—it's essential for discipleship.

The Father, Son, and Holy Spirit enjoy immeasurable love in fellowship with one another. Today, Sinclair Ferguson considers how the Spirit works within our lives so that we may share in the joy of our triune God. For your donation of any amount, get Who Is the Holy Spirit?, Sinclair Ferguson's video teaching series on DVD. We'll include lifetime digital access to all 12 messages and the study guide, and we'll also send you R.C. Sproul's booklet Who Is the Holy Spirit?: https://gift.renewingyourmind.org/4293/offer   Live outside the U.S. and Canada? Request Sinclair Ferguson's digital teaching series and study guide, as well as R.C. Sproul's ebook, with your donation:  https://www.renewingyourmind.org/global   Meet Today's Teacher:   Sinclair Ferguson is a Ligonier Ministries teaching fellow, vice-chairman of Ligonier Ministries, and Chancellor's Professor of Systematic Theology at Reformed Theological Seminary.   Meet the Host:   Nathan W. Bingham is vice president of media for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

Within the collection of Apostolic Fathers is the lesser-known work entitled The Epistle to Diognetus. This episode explores what this second-century AD letter has to say about the Father, Son, and Holy Spirit, particularly to see if the author was a trinitarian. We also explore the composite nature of this letter, noting that whoever wrote chapters 11-12 was probably a biblical unitarian. To view the video version of this episode, go here: https://youtu.be/GLqQWgHuS1A   Visit Amazon to buy your copy of The AI Critical New Testament: https://amzn.to/3VxO8r5   Visit Amazon to buy your copy of my book, Wisdom Christology in the Gospel of John: https://amzn.to/4neRGdH  To support this podcast, donate here: https://www.paypal.me/10mintruthtalks   Episode notes: https://docs.google.com/document/d/1SKO37OxGd3OOc2J7UTU9mpu-q8LI5nh_8mdKxrHPljg/edit?usp=sharing  Check out some of my videos on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast       Follow me on X (Twitter): https://twitter.com/OneGodPodcast 

We are back today for part two of our examination of the CES Letter vs. the Book of Mormon. The CES Letter is perhaps one of the most influential documents in Mormon studies, and for years the LDS Church has criticized it and its author, Jeremy Runnells. Is this a fair treatment by the Church, or are Jeremy's questions on church doctrine valid?In this series, we are going point by point through the questions raised in the CES Letter to discuss how they line up with the Book of Mormon, as well as the responses the Church has provided thus far.Some of the questions we'll cover include:-Why is there no archaeological evidence for the Book of Mormon?-Where did the events of the Book of Mormon actually take place?-Why does the Book of Mormon share so many similarities with other books from Joseph Smith's time?-Does the Book of Mormon reflect a Trinitarian view of God?Join us today as we attempt to answer these questions—and more.___________________YouTubeAt Mormon Stories we explore, celebrate, and challenge Mormon culture through in-depth stories told by members and former members of The Church of Jesus Christ of Latter-day Saints as well as scholars, authors, LDS apologists, and other professionals.  Our overall mission is to: 1. Facilitate informed consent amongst LDS Church members, investigators, and non-members regarding Mormon history, doctrine, and theology2. Support Mormons (and members of other high-demand religions) who are experiencing a religious faith crisis3. Promote healing, growth and community for those who choose to leave the LDS Church or other high demand religions

We are back today for part two of our examination of the CES Letter vs. the Book of Mormon. The CES Letter is perhaps one of the most influential documents in Mormon studies, and for years the LDS Church has criticized it and its author, Jeremy Runnells. Is this a fair treatment by the Church, or are Jeremy's questions on church doctrine valid?In this series, we are going point by point through the questions raised in the CES Letter to discuss how they line up with the Book of Mormon, as well as the responses the Church has provided thus far.Some of the questions we'll cover include:-Why is there no archaeological evidence for the Book of Mormon?-Where did the events of the Book of Mormon actually take place?-Why does the Book of Mormon share so many similarities with other books from Joseph Smith's time?-Does the Book of Mormon reflect a Trinitarian view of God?Join us today as we attempt to answer these questions—and moreShow NotesYouTubeMormon Stories Thanks Our Generous Donors!Help us continue to deliver quality content by becoming a donor today:One-time or recurring donation through DonorboxSupport us on PatreonPayPalVenmoOur Platforms:YouTubePatreonSpotifyApple PodcastsContact us:MormonStories@gmail.comPO Box 171085, Salt Lake City, UT 84117Social Media:Insta: @mormstoriesTikTok: @mormonstoriespodcastJoin the Discord

In typology, the way Old Testament figures shadow New Covenant realities, Mordecai isn't just a historical guy figure. He's a picture of deeper truths. Some see him as a type of Christ, others as the Holy Spirit, or even the mature believer. I believe the Holy Spirit wants us to see all three, woven together, because the New Covenant is Trinitarian. Father plans, Son accomplishes, Spirit applies.

In today's episode, Bryan and Layne explore how the Jesus of the Book of Mormon compares with the Jesus of modern Mormonism and the unchanging Jesus of the Bible.--The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Finding Jesus: Book of Mormon Jesus vs. Modern LDS Jesus vs. the BibleWhen it comes to Jesus, definitions matter. In this episode, we explore three portraits: the Jesus often taught in modern-day Mormonism (LDS), the Jesus presented in the Book of Mormon (published in 1830), and the Jesus revealed in the Bible. Understanding the differences isn't just academic—it's the difference between a gospel of human progress and the good news of divine rescue.The Modern LDS View (as many were taught)Many lifelong Latter-day Saints were taught a framework where Jesus (Jehovah) is a created spirit-son of Elohim and a Heavenly Mother, the elder brother of all humans—and even of Lucifer. In that system, God the Father Himself once progressed to Godhood, and Jesus is likewise on a path of progression. This view filters into temple endowment language about “organizing” existing matter, reinforcing the idea that God is more architect than Creator. The result? A Jesus who feels closer to us by nature, but further from us in power—a Savior on the way up, rather than the eternal Lord who stoops down to save.The Book of Mormon's Higher ChristologyInterestingly, the earliest Book of Mormon language often sounds more like historic Christian claims about Christ's full deity. For example, passages highlight worship directed to Jesus and language that closely parallels biblical titles for God. Whatever one concludes about its origins, the Book of Mormon's Christological tone (especially early editions) frequently reads closer to biblical Trinitarian language than to later LDS teachings. That's a crucial observation for anyone comparing sources within the broader Latter-day Saint tradition.The Bible's Timeless Witness about JesusScripture presents an unchanging Christ—from eternity past to eternity future. “In the beginning the Word already existed. The Word was with God, and the Word was God” John 1:1-3 NLT. Jesus isn't created; he is the eternal Son through whom all things were made. “So the Word became human and made his home among us” John 1:14 NLT. The New Testament repeatedly ascribes to Jesus names, works, and worship belonging to God alone. He is “the exact likeness of God,” the preeminent One through whom and for whom all things were created Colossians 1:15-17 NLT. He bears the personal divine name “I AM” John 8:58 NLT and claims the titles “Alpha and Omega…the Almighty” Revelation 1:8 NLT.This has massive implications. If Jesus is uncreated, then salvation rests not on our ascent to Godhood, but on God's descent to rescue sinners. The torn temple veil at Jesus' death dramatizes this shift from ritual ladders to a Person—direct access to the Father through the finished work of the Son (Matthew 27:51) NLT.Why This Matters for YouIf your background...

In today's episode, Bryan and Layne explore how the Jesus of the Book of Mormon compares with the Jesus of modern Mormonism and the unchanging Jesus of the Bible.--The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Finding Jesus: Book of Mormon Jesus vs. Modern LDS Jesus vs. the BibleWhen it comes to Jesus, definitions matter. In this episode, we explore three portraits: the Jesus often taught in modern-day Mormonism (LDS), the Jesus presented in the Book of Mormon (published in 1830), and the Jesus revealed in the Bible. Understanding the differences isn't just academic—it's the difference between a gospel of human progress and the good news of divine rescue.The Modern LDS View (as many were taught)Many lifelong Latter-day Saints were taught a framework where Jesus (Jehovah) is a created spirit-son of Elohim and a Heavenly Mother, the elder brother of all humans—and even of Lucifer. In that system, God the Father Himself once progressed to Godhood, and Jesus is likewise on a path of progression. This view filters into temple endowment language about “organizing” existing matter, reinforcing the idea that God is more architect than Creator. The result? A Jesus who feels closer to us by nature, but further from us in power—a Savior on the way up, rather than the eternal Lord who stoops down to save.The Book of Mormon's Higher ChristologyInterestingly, the earliest Book of Mormon language often sounds more like historic Christian claims about Christ's full deity. For example, passages highlight worship directed to Jesus and language that closely parallels biblical titles for God. Whatever one concludes about its origins, the Book of Mormon's Christological tone (especially early editions) frequently reads closer to biblical Trinitarian language than to later LDS teachings. That's a crucial observation for anyone comparing sources within the broader Latter-day Saint tradition.The Bible's Timeless Witness about JesusScripture presents an unchanging Christ—from eternity past to eternity future. “In the beginning the Word already existed. The Word was with God, and the Word was God” John 1:1-3 NLT. Jesus isn't created; he is the eternal Son through whom all things were made. “So the Word became human and made his home among us” John 1:14 NLT. The New Testament repeatedly ascribes to Jesus names, works, and worship belonging to God alone. He is “the exact likeness of God,” the preeminent One through whom and for whom all things were created Colossians 1:15-17 NLT. He bears the personal divine name “I AM” John 8:58 NLT and claims the titles “Alpha and Omega…the Almighty” Revelation 1:8 NLT.This has massive implications. If Jesus is uncreated, then salvation rests not on our ascent to Godhood, but on God's descent to rescue sinners. The torn temple veil at Jesus' death dramatizes this shift from ritual ladders to a Person—direct access to the Father through the finished work of the Son (Matthew 27:51) NLT.Why This Matters for YouIf your background...

Christian Praise is I. Trinitarian. II. Grateful. III. Father-Focused. IV. Christ-Centered. V. Spirit-Appreciative

Polycarp was the bishop in the Church at Smyrna, a friend of Ignatius, and an early Christian martyr. But did Polycarp believe and teach the doctrine of the Trinity? This episode examines Polycarp's Letter to the Philippians to discern his theology of the Father, Son, and Holy Spirit. Spoiler alert: Polycarp was a unitarian.   To view the video version of this episode, go here: https://youtu.be/Qq0npxteUHs   Visit Amazon to buy your copy of my book, Wisdom Christology in the Gospel of John: https://a.co/d/6nFEbZg         To support this podcast, donate here: https://www.paypal.me/10mintruthtalks   Episode notes: https://docs.google.com/document/d/1iWoYqPeCIzkWaF5P90zq75pB9G2MF7HrPUNIezlss-0/edit?usp=sharing  Check out some of my videos on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast       Follow me on X (Twitter): https://twitter.com/OneGodPodcast 

Christian researcher George Barna released a report earlier this year revealing that only 16 percent of self-proclaimed Christians in the United States believe in the Trinity. Dr. David K. Bernard explores what this means for Oneness Pentecostals and their relationship with the broader Christian culture.You can read Barna's summation of this report at GeorgeBarna.com.Visit PentecostalPublishing.com to shop Dr. Bernard's full catalog of published works. Enter promo code DKB10 at checkout to save 10 percent on your order.If you enjoy this podcast, leave a five-star rating and a review on iTunes or your preferred podcast platform. We also appreciate it when you share Apostolic Life in the 21st Century with family and friends.