Podcasts about trinitarian

In episode 257 of Theology In Particular, Joe and Daniel discuss five important concepts that will help us to understand our Triune God.    Contact: For information about International Reformed Baptist Seminary, go to irbsseminary.org. For feedback, questions, or suggestions, email Joe Anady at tip@irbsseminary.org.  

The sermon argues that the cure for church division is not found in cultural relevance or human wisdom, but exclusively in the preeminence of Jesus Christ and His crucifixion. Drawing from 1 Corinthians 2, the speaker contrasts Paul's method of preaching with the Corinthian desire for eloquent rhetoric, emphasizing that true ministry relies on the power of the Holy Spirit rather than worldly appeal. The central message asserts that a church focused on activities or social success without the clear proclamation of the gospel becomes spiritually weak and indistinguishable from secular organizations. By examining the Trinitarian framework of Paul's approach, the text highlights that divine wisdom is hidden from the world but revealed to believers through the eternal plan of the Father. Ultimately, the preacher calls for a return to the foundational priority of exalting Christ as the sole source of spiritual strength and unity.

The sermon argues that the cure for church division is not found in cultural relevance or human wisdom, but exclusively in the preeminence of Jesus Christ and His crucifixion. Drawing from 1 Corinthians 2, the speaker contrasts Paul's method of preaching with the Corinthian desire for eloquent rhetoric, emphasizing that true ministry relies on the power of the Holy Spirit rather than worldly appeal. The central message asserts that a church focused on activities or social success without the clear proclamation of the gospel becomes spiritually weak and indistinguishable from secular organizations. By examining the Trinitarian framework of Paul's approach, the text highlights that divine wisdom is hidden from the world but revealed to believers through the eternal plan of the Father. Ultimately, the preacher calls for a return to the foundational priority of exalting Christ as the sole source of spiritual strength and unity.

The sermon argues that the cure for church division is not found in cultural relevance or human wisdom, but exclusively in the preeminence of Jesus Christ and His crucifixion. Drawing from 1 Corinthians 2, the speaker contrasts Paul's method of preaching with the Corinthian desire for eloquent rhetoric, emphasizing that true ministry relies on the power of the Holy Spirit rather than worldly appeal. The central message asserts that a church focused on activities or social success without the clear proclamation of the gospel becomes spiritually weak and indistinguishable from secular organizations. By examining the Trinitarian framework of Paul's approach, the text highlights that divine wisdom is hidden from the world but revealed to believers through the eternal plan of the Father. Ultimately, the preacher calls for a return to the foundational priority of exalting Christ as the sole source of spiritual strength and unity.

From Lucius to Eutychian, the papacy entered a quieter but still important period marked by disputes over baptism, renewed persecution, plague, and early Trinitarian debates. This episode shows how the church survived instability in the Roman Empire while internal arguments over authority and doctrine continued to simmer before the great conflicts ahead.#HistoryOfThePapacy #ChurchHistory #EarlyChristianity #RomanEmpire #TrinityLet us know what you think about this episode in the comments section below! Don't forget to subscribe to the podcast on the links below and on YouTube! Support the show and listen:Patreon: http://patreon.com/historyofthepapacyBuy me a coffee! https://buymeacoffee.com/historyofthepapacyBuy me a book: http://bit.ly/40ckJ8EYouTube: https://www.youtube.com/@thehistoryofthepapacyEmail Us: steve@atozhistorypage.comHow to listen: https://www.atozhistorypage.com/podcastListen on Spotify: https://open.spotify.com/show/7DelfggbL0Au4e3aUyWDaS Music Provided by:"Sonatina in C Minor" Kevin MacLeod (incompetech.com) "Funeral March for Brass" Kevin MacLeod (incompetech.com)"Crusade Heavy Perfect Loop" Kevin MacLeod (incompetech.com)Agnus Dei X - Bitter Suite Kevin MacLeaod (incomptech.com)Licensed under Creative Commons: By Attribution 3.0 Licensehttp://creativecommons.org/licenses/by/3.0/See omnystudio.com/listener for privacy information.

N. Gray Sutanto offers a fresh reading of Herman Bavinck's theological epistemology and argues that his Trinitarian and organic worldview utilizes an extensive range of sources. Sutanto unfolds Bavinck's understanding of what he considered to be the two most important aspects of epistemology: the character of the sciences and the correspondence between subjects and objects. Writing at the heels of the European debates in the 19th and 20th centuries concerning theology's place in the academy, and rooted in historic Christian teachings, Sutanto demonstrates how Bavinck's argument remains fresh and provocative. God and Knowledge: Herman Bavinck's Theological Epistemology (T&T Clark, 2021) explores archival material and peripheral works translated for the first time in English. The author re-reads several key concepts, ranging from Organicism to the Absolute, and relates Bavinck's work to Thomas Aquinas, Eduard von Hartmann, and other thinkers. Sutanto applies this reading to current debates on the relationship between theology and philosophy, nature and grace, and the nature of knowing; and in doing so provides students and scholars with fresh methods of considering Orthodox and modern forms of thought, and their connection with each other. Dr. Sutanto serves as the Associate Professor of Systematic Theology at Reformed Theological Seminary, Washington D.C. and an associate editor of the Journal of Reformed Theology. He has received visiting fellowships at the Theological University of Kampen-Utrecht and Princeton Theological Seminary. He is a member of the Evangelical Theological Society and is on the steering committee for the Reformed Theology and History Unit of the American Academy of Religion. Along with the theologian Herman Bavinck, Dr. Sutanto's research interests are broad, ranging from modern Protestant theology, prolegomena, humanity and sin, the relationship between philosophy and theology, analytic theology, and Christianity and culture. For previous NBN conversations on similar topics, see these interviews on Herman Bavinck's Christology and academic addresses or an introduction on Neo-Calvinism or the T&T Clark handbook on the global movement. For the NBN conversation on a Bavinck biography. 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

N. Gray Sutanto offers a fresh reading of Herman Bavinck's theological epistemology and argues that his Trinitarian and organic worldview utilizes an extensive range of sources. Sutanto unfolds Bavinck's understanding of what he considered to be the two most important aspects of epistemology: the character of the sciences and the correspondence between subjects and objects. Writing at the heels of the European debates in the 19th and 20th centuries concerning theology's place in the academy, and rooted in historic Christian teachings, Sutanto demonstrates how Bavinck's argument remains fresh and provocative. God and Knowledge: Herman Bavinck's Theological Epistemology (T&T Clark, 2021) explores archival material and peripheral works translated for the first time in English. The author re-reads several key concepts, ranging from Organicism to the Absolute, and relates Bavinck's work to Thomas Aquinas, Eduard von Hartmann, and other thinkers. Sutanto applies this reading to current debates on the relationship between theology and philosophy, nature and grace, and the nature of knowing; and in doing so provides students and scholars with fresh methods of considering Orthodox and modern forms of thought, and their connection with each other. Dr. Sutanto serves as the Associate Professor of Systematic Theology at Reformed Theological Seminary, Washington D.C. and an associate editor of the Journal of Reformed Theology. He has received visiting fellowships at the Theological University of Kampen-Utrecht and Princeton Theological Seminary. He is a member of the Evangelical Theological Society and is on the steering committee for the Reformed Theology and History Unit of the American Academy of Religion. Along with the theologian Herman Bavinck, Dr. Sutanto's research interests are broad, ranging from modern Protestant theology, prolegomena, humanity and sin, the relationship between philosophy and theology, analytic theology, and Christianity and culture. For previous NBN conversations on similar topics, see these interviews on Herman Bavinck's Christology and academic addresses or an introduction on Neo-Calvinism or the T&T Clark handbook on the global movement. For the NBN conversation on a Bavinck biography. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

N. Gray Sutanto offers a fresh reading of Herman Bavinck's theological epistemology and argues that his Trinitarian and organic worldview utilizes an extensive range of sources. Sutanto unfolds Bavinck's understanding of what he considered to be the two most important aspects of epistemology: the character of the sciences and the correspondence between subjects and objects. Writing at the heels of the European debates in the 19th and 20th centuries concerning theology's place in the academy, and rooted in historic Christian teachings, Sutanto demonstrates how Bavinck's argument remains fresh and provocative. God and Knowledge: Herman Bavinck's Theological Epistemology (T&T Clark, 2021) explores archival material and peripheral works translated for the first time in English. The author re-reads several key concepts, ranging from Organicism to the Absolute, and relates Bavinck's work to Thomas Aquinas, Eduard von Hartmann, and other thinkers. Sutanto applies this reading to current debates on the relationship between theology and philosophy, nature and grace, and the nature of knowing; and in doing so provides students and scholars with fresh methods of considering Orthodox and modern forms of thought, and their connection with each other. Dr. Sutanto serves as the Associate Professor of Systematic Theology at Reformed Theological Seminary, Washington D.C. and an associate editor of the Journal of Reformed Theology. He has received visiting fellowships at the Theological University of Kampen-Utrecht and Princeton Theological Seminary. He is a member of the Evangelical Theological Society and is on the steering committee for the Reformed Theology and History Unit of the American Academy of Religion. Along with the theologian Herman Bavinck, Dr. Sutanto's research interests are broad, ranging from modern Protestant theology, prolegomena, humanity and sin, the relationship between philosophy and theology, analytic theology, and Christianity and culture. For previous NBN conversations on similar topics, see these interviews on Herman Bavinck's Christology and academic addresses or an introduction on Neo-Calvinism or the T&T Clark handbook on the global movement. For the NBN conversation on a Bavinck biography. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Every week, Pastor Keith Foskey and his wife Jennifer tackle questions from around the world on theology, ministry, culture, and the Bible, while interacting live with viewers in the chat. From serious doctrine to fun conversation, Your Calvinist Live is a place for thoughtful discussion, biblical insight, and a few laughs along the way. Join us live and be part of the conversation!Questions and Timestamps:Recommendation for a first bible for an 8 and 10 year old 52:15Any good conferences in Texas? 58:00Why insist on the Trinitarian name for baptism? 1:00:30Is my city's water sinful to drink? 1:07:00When do I go to a commentary when prepping for a sermon? 1:17:45What should young men know before becoming a pastor? 1:23:00How do I do my diligence in study if I do not know the original languages? 1:29:00What are RED FLAGS and GREEN FLAGS for a pastor when looking to go to a new church? 1:35:00How should Christians view the imprecatory psalms (in particular Psalm 137)? 1:51:20I feel compelled to share the Gospel everywhere I go, how can I be more faithful? 1:58:56How much should a pastor engage in public and political theology? 2:07:30Should I stay at my home church when I get married? 2:15:13Support the Show: http://www.buymeacoffee.com/Yourcalvinisthtto://www.page50.com/yourcalvinistPage50 is a Marketing Company that is committed to helping you build your brand with truth, goodness, and beauty. They do web design, videography, SEO, content creation, branding, and consulting. And for a limited time, you can get a free website audit, which can help you discover how your website is performing and what you can do to improve it. Just go to page50.com/yourcalvinist to get started.https://www.TinyBibles.comYou can get the smallest Bible available on the market, which can be used for all kinds of purposes, by visiting TinyBibles.com and when you buy, use the coupon code KEITH for a discount.Love Coffee? Want the Best? Get a free bag of Squirrelly Joe's Coffee by clicking on this link: https://www.Squirrellyjoes.com/yourcalvinistor use coupon code "Keith" for 20% off anything in the storeDominion Wealth Strategies Visit them at https://www.dominionwealthstrategists.comhttp://www.Reformed.Moneyand let them know we sent you! https://www.HighCallingFitness.comHealth, training, and nutrition coaching all delivered to you online by confessionally reformed bodybuilders and strength athletes.Visit us at https://www.KeithFoskey.comIf you need a great website, check out https://www.fellowshipstudios.com

How does believing in one God who exists in three persons actually change the way you live? Pastor Jim Osman answers that question in this second sermon on Trinitarian theology, an exposition and application of Ephesians 1:3-14.After a brief review of last week's doctrine, including the three pillars of Trinitarianism and the Athanasian Creed's language against confusing the persons or dividing the divine essence, Osman turns to application. He works through Paul's list of spiritual blessings in Ephesians 1, showing how each is properly attributed to the Father, the Son, or the Holy Spirit, then traces four areas this doctrine should shape: marriage, church, worship, and the gospel.Osman argues Christian marriage is meant to imitate the equality, diversity, authority, and submission found within the Trinity, that the church displays that same unity in diversity, and that worship and prayer should be offered thoughtfully to each person of the Trinity for what Scripture says that person has actually done. He closes by grounding the gospel in the coordinated work of all three persons and offers a striking word of assurance: since Father, Son, and Spirit all intend the same salvation for you, nothing can keep that promise from being kept.This sermon moves the doctrine of the Trinity out of the classroom and into the everyday texture of a Christian's home, church, and worship. ★ Support this podcast ★

How does believing in one God who exists in three persons actually change the way you live? Pastor Jim Osman answers that question in this second sermon on Trinitarian theology, an exposition and application of Ephesians 1:3-14.After a brief review of last week's doctrine, including the three pillars of Trinitarianism and the Athanasian Creed's language against confusing the persons or dividing the divine essence, Osman turns to application. He works through Paul's list of spiritual blessings in Ephesians 1, showing how each is properly attributed to the Father, the Son, or the Holy Spirit, then traces four areas this doctrine should shape: marriage, church, worship, and the gospel.Osman argues Christian marriage is meant to imitate the equality, diversity, authority, and submission found within the Trinity, that the church displays that same unity in diversity, and that worship and prayer should be offered thoughtfully to each person of the Trinity for what Scripture says that person has actually done. He closes by grounding the gospel in the coordinated work of all three persons and offers a striking word of assurance: since Father, Son, and Spirit all intend the same salvation for you, nothing can keep that promise from being kept.This sermon moves the doctrine of the Trinity out of the classroom and into the everyday texture of a Christian's home, church, and worship. ★ Support this podcast ★

Christian Theology-Trinitarian Heresies by Orchard Hills Bible Church

Glen Scrivener explains why we must be Trinitarian in our evangelism.Send us your mini-revelations, stories, disagreements, questions and hot takes: podcast@speaklife.org.uk_____________________________Enjoy seeing life through the lens of Jesus? Here's where to find more Speak Life content: 321course.com // YouTube // Instagram // WebsiteSupport the show

A little more on the love that exists in the Trinitarian nature of God - and how their perfect relationship beckons us into belonging.

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. Receive Who Is the Holy Spirit?, Sinclair Ferguson's video teaching series, with your donation today. You'll get the DVD, lifetime digital access to all 12 messages, and the digital study guide: https://gift.renewingyourmind.org/   Live outside the U.S. and Canada? Request the digital teaching series and study guide 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. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

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The words of Scripture allow a glimpse into the eternal plan of the Trinity. Theologians have called this the Covenant of Redemption where humanity can be redeemed from their sin and reconciled to God. In this sermon on Ephesians 1:3 titled “The Everlasting Covenant,” this central theme of Ephesians comes alive as Dr. Martyn Lloyd-Jones warns, laments, and challenges Christians to understand the great theme of redemption. The believer's greatest need is to understand doctrine. What is at stake is not intellectual curiosity, but worship. The truth about redemption, argues Dr. Lloyd-Jones, leads to adoration, worship, and praise. When one dwells upon the redemptive work of each person, they grow in their worship of God. When a Christian understands more, the more worship they experience. For the Christian, worship is always Trinitarian. One must not only praise the Father, but also the Son and the Holy Spirit. The Christian must not stop at worshiping only the Son, but also the Father and the Holy Spirit. They cannot focus exclusively on the Holy Spirit to the neglect of the Father and Son but must adore the blessed Trinity.

The words of Scripture allow a glimpse into the eternal plan of the Trinity. Theologians have called this the Covenant of Redemption where humanity can be redeemed from their sin and reconciled to God. In this sermon on Ephesians 1:3 titled “The Everlasting Covenant,” this central theme of Ephesians comes alive as Dr. Martyn Lloyd-Jones warns, laments, and challenges Christians to understand the great theme of redemption. The believer's greatest need is to understand doctrine. What is at stake is not intellectual curiosity, but worship. The truth about redemption, argues Dr. Lloyd-Jones, leads to adoration, worship, and praise. When one dwells upon the redemptive work of each person, they grow in their worship of God. When a Christian understands more, the more worship they experience. For the Christian, worship is always Trinitarian. One must not only praise the Father, but also the Son and the Holy Spirit. The Christian must not stop at worshiping only the Son, but also the Father and the Holy Spirit. They cannot focus exclusively on the Holy Spirit to the neglect of the Father and Son but must adore the blessed Trinity. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29?v=20251111

The words of Scripture allow a glimpse into the eternal plan of the Trinity. Theologians have called this the Covenant of Redemption where humanity can be redeemed from their sin and reconciled to God. In this sermon on Ephesians 1:3 titled “The Everlasting Covenant,” this central theme of Ephesians comes alive as Dr. Martyn Lloyd-Jones warns, laments, and challenges Christians to understand the great theme of redemption. The believer's greatest need is to understand doctrine. What is at stake is not intellectual curiosity, but worship. The truth about redemption, argues Dr. Lloyd-Jones, leads to adoration, worship, and praise. When one dwells upon the redemptive work of each person, they grow in their worship of God. When a Christian understands more, the more worship they experience. For the Christian, worship is always Trinitarian. One must not only praise the Father, but also the Son and the Holy Spirit. The Christian must not stop at worshiping only the Son, but also the Father and the Holy Spirit. They cannot focus exclusively on the Holy Spirit to the neglect of the Father and Son but must adore the blessed Trinity. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29?v=20251111

Truth & Practice - Genesis 1:1-3 & 26-27: This Sunday, we kick off our brand-new summer teaching series, Truth & Practice. Together, we'll explore how the unchanging truth of God's Word beautifully shapes the lived expression of our daily faith. Diving into the opening sentences of Genesis 1, we will discover how the relational, Trinitarian nature of God anchors our core human identity. Before we can practice who we are, we must stand in the truth of Whose we are. Join us this week as we ground our value, purpose and belonging in Him!

Teach Us to Pray: Jesus' High Priestly Prayer In our concluding session of "Truth Worth Living," we delve into the profound insights of Jesus' High Priestly Prayer, specifically focusing on John 17:20-26. This prayer, offered by Jesus in the upper room before His arrest, is a testament to His love and vision for His followers. The Vision of Unity Central to Jesus' prayer is the theme of unity among believers. He envisions a community that mirrors the divine unity of the Trinity—Father, Son, and Holy Spirit. This unity is not merely a call for harmony but a strategic alignment against the forces of darkness. Jesus emphasizes that we, as His followers, are not on the defensive; instead, we are called to actively engage and advance the kingdom of light. The Call to Action Jesus' prayer is a clarion call to action. Just as Admiral Bill Halsey urged his commanders in World War II to "strike," Jesus calls us to strike against the kingdom of darkness. This proactive stance requires us to embody the unity and love that characterize the Trinity. The Essence of Trinitarian Unity The unity Jesus prays for is rooted in Trinitarian fellowship—an absence of selfish ambition and competition. He desires that this divine harmony be reflected in the Body of Christ. The Apostle Paul echoes this sentiment in his letter to the Romans, where he explains that each member of the Body belongs to all the others. This unity is achieved through love and mutual service, prioritizing the success and preferences of others over our own. Reflecting Divine Love To mirror the unity of the Trinity, love must abound among us. Love compels us to serve others, to seek their success, and to put their preferences above our own. This selfless love is the first step in reflecting Trinitarian fellowship within the Church. Utilizing Our Gifts Another aspect of this unity is the commitment to God's mission. Just as the Trinity functions with different roles to accomplish divine purposes, believers are called to use their unique gifts to build up the Church. This cooperative effort glorifies God and spreads His love and light in the world. A Vision Worth Pursuing Jesus prayed that our unity and love would distinguish us from the darkness of the world. His vision is for us to embody the perfect fellowship found in the Trinity. This is a vision worth pursuing—a truth worth living. Conclusion As we conclude this series, we are reminded of the power of unity and love in advancing God's kingdom. Jesus' High Priestly Prayer is a powerful reminder of our calling to reflect divine unity and love in our lives. As we go on a summer sabbatical, let us carry this vision in our hearts, ready to return with renewed purpose and passion. May God bless you and keep you, and may His face shine upon you, granting you peace. We look forward to continuing our journey together after Labor Day with more "Truth Worth Living."

Joel Settecase (Trinitarian Christian) puts presuppositional apologetics into practice in this respectful debate vs. a Unitarian. ===================================================Download your free apologetics guide here: https://thethink.institute/store/p/transcendental-argument-for-god-tag-cheat-sheet-downloadable-pdf Men: Want to become the worldview leader your family and church need? Join the Hammer & Anvil Society. We provide in-depth education and community for Christian men: https://thethink.institute/society===========================================================Think Debates is a ministry of the Think Institute, NFP. We rely on the generous support of our Ministry Partners to pursue our mission. Your financial contributions help equip Christian fathers and their families with the education, resources and community needed to stand firm on God's word in today's challenging climate. Thank you for your help in preparing thousands of regular believers to explain, share and defend the Christian message all over the world.The Think Institute, NFP is a registered 501(c)(3) non-profit organization (EIN: 88-3225438). Donations to The Think Institute are tax deductible to the fullest extent allowed by law.Donate now: https://thethink.institute/partner

This powerful teaching explores the divine mathematics of unity, revealing that God's favorite number might just be one. We journey through Philippians chapters one and two to discover that Christian unity is never an end in itself, but always exists for a purpose: to advance the gospel of Christ in a hostile world. The Philippian church faced unique challenges as a Roman colony where Caesar worship was mandatory, yet they were called to live as citizens of heaven, representing Christ's lordship instead. The teaching draws a compelling parallel between athletic teamwork and spiritual unity, reminding us that we are engaged in a great contest for human souls. Just as championship teams require absolute unity to succeed, we must stand together as one spirit, striving for the faith of the gospel without being intimidated by opposition. What grounds this unity is our baptism into Trinitarian reality, the beautiful dance of the Father, Son, and Holy Spirit who eternally make space for one another in perfect love. When we taste this divine fellowship, we cannot help but put others before ourselves, looking to their interests rather than our own. This is not mere moral effort but participation in the very life of God, where humility serves unity and ultimately leads to glory.

The New Testament regularly describes our redemption in Trinitarian terms. Today, Sinclair Ferguson shows that knowing the work of the Father, Son, and Holy Spirit in salvation can enrich our worship of the triune God. Read the transcript: https://ligonier.org/podcasts/things-unseen-with-sinclair-ferguson/praise-father-son-and-holy-ghost/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts

Daniel 7 records one of the most dramatic visions in Scripture. In it, the prophet Daniel sees the Ancient of Days seated on a heavenly throne while “one like the Son of Man” approaches Him and receives an everlasting kingdom.This passage raises an important theological question: Does this vision reveal two distinct divine persons, or is it portraying something else?In this episode of Apostolic Life in the 21st Century, Dr. David K. Bernard examines Daniel 7:9-28 and addresses a common challenge raised against Oneness theology. He explores the identities of the Ancient of Days and the Son of Man and discusses whether Daniel's vision teaches the preexistence of the Son as a separate divine person. Along the way, Dr. Bernard considers what Daniel's prophecy reveals about the Messiah, the Incarnation, and the relationship between Jesus Christ and the Father.Whether you are studying the Godhead, exploring the differences between Trinitarian and Oneness theology, or seeking a deeper understanding of one of Scripture's most fascinating prophetic visions, this episode offers a thoughtful examination of a frequently debated passage.Apostolic Life in the 21st Century with Dr. David K. Bernard features answers to questions about biblical theology, Christian living, and contemporary issues.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 Apple Podcasts or your preferred podcast platform. We also appreciate it when you share Apostolic Life in the 21st Century with family and friends.

In a Trinitarian passage, Jesus (the Son) declares, "I will ask the Father, and he will give you another παράκλητος (parakletos), to be with you forever." The understanding of that Greek designation of the Holy Spirit is critical for grasping the promise of Jesus, the assurance it contains, and the marks of its fulfillment. Dr. Phil Ryken, who has been a regular on our podcast, is the President of Wheaton College, 8th in the college's history. His most recent book is I Have My Doubts: How God Can Use Your Uncertainty to Reawaken Your Faith. You can hear many of his talks at Family Life Ministry – Podcast or at Every Last Word.   Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4wqxtaq  M.A. in Biblical Exegesis: https://bit.ly/48FmVtH 

We had the honor of having special guest speaker, Ps. Andrew Sedra from Echo Church in Sydney, Australia, bring a fire word this past Sunday!Are Christians called to keep the peace at any cost—or to contend for the truth? Drawing from Jude 1:3, 1 Timothy 6:12, and 2 Timothy 4:7-8, this message examines the biblical call to defend the faith while engaging competing worldviews. We explore key differences between Christianity and Islam, including Christology, Bibliology, and Trinitarian theology, and consider how believers can respond with truth, conviction, and spiritual discernment. As Scripture reminds us, our battle is not against people, but against false arguments and ideas that oppose the knowledge of God (2 Corinthians 10:3-5).

In Episode 496 of the Reformed Brotherhood, Tony Arsenal and Jesse Schwamb open with a rich discussion on the theology of congregational singing — including the Trinity Psalter Hymnal, the Getty's Sing!, and why psalm-singing belongs at the heart of Christian worship. The main event, however, is the first installment of their study of the Parable of the Talents (Matthew 25:14–30). Tony and Jesse argue that this parable is widely misread as a lesson in personal productivity or spiritual gift deployment, when in fact its center of gravity is entirely eschatological and theological: the wicked servant's failure is not financial incompetence — it is a catastrophic misunderstanding of who the master is, and therefore, who he himself is as a servant of that master. Key Takeaways The parable is eschatological, not motivational. Situated in Matthew 25 as the second of three eschatological parables in the Olivet Discourse, the Parable of the Talents answers the disciples' question about the sign of Christ's coming — not a general lesson about using your abilities for God. "Talents" refers to an enormous monetary sum, not personal giftedness. A single talent represented roughly 20 years of a laborer's wages. Even the least-endowed servant received an immense, unearned gift — which makes the wicked servant's inaction all the more indefensible. The wicked servant's problem is theological, not financial. He doesn't bury the talent out of ignorance or fear alone — he actively mischaracterizes the master as exploitative and unjust. His failure is a failure of theology: he does not know who his master is. The commendation "Well done, good and faithful servant" is the basic reward of every believer, not a tiered prize for the most productive. The five-talent and two-talent servants receive identical commendations, suggesting the measure is proportional faithfulness, not absolute output. Faithful stewardship is active, not passive. Both faithful servants are marked by immediacy and energetic engagement. The parable does not explain how they doubled their talents because the mechanics are not the point — their disposition of active, risk-taking faithfulness is. The parable resists works-righteousness readings. Whether one is Augustine or an anonymous deathbed convert, every justified believer enters into the same joy of the master. The parable is not a theology of graduated heavenly rewards but a distinction between those who understand their master and those who do not. The talents represent the stewardship of the Gospel and the Kingdom itself. The master entrusting his servants with his property is a picture of Christ entrusting the church with the message of salvation — ownership remains with the master, the servants are stewards, not proprietors. Key Concepts The Wicked Servant's Problem Is Who He Thinks the Master Is The most common misreading of this parable locates the wicked servant's failure in laziness or timidity — he was simply too afraid to act. But Tony Arsenal argues compellingly that the servant's own words expose something far more serious. He says, "I knew you to be a hard man, reaping where you did not sow." This is not a confession of fear; it is an accusation. The servant has constructed a theology of his master as an exploitative, unjust overseer who doesn't deserve a return. What he catastrophically misses is that the very possession of 20 years' worth of wages — an unearned, unimaginable gift — is the master sowing into him. His refusal to act is, at its root, a refusal to acknowledge the master's generosity and authority. This is the parable's most penetrating theological edge. "Well Done" Is for Every Believer, Not Just the Most Productive One of the episode's most pastorally significant observations is Tony's argument that the commendation "Well done, good and faithful servant — enter into the joy of your master" is not reserved for spiritual high-achievers. Because the five-talent and two-talent servants receive word-for-word identical commendations despite wildly different absolute returns, the logical entailment is that the one-talent servant, had he been faithful, would have received the same words. This means the commendation is not calibrated to productivity — it is the basic inheritance of every believer who enters glory. The soul-winner and the deathbed convert, Augustine and the unknown faithful, all hear the same welcome. The parable is therefore not teaching a graduated hierarchy of heavenly reward, but a binary distinction: those who know their master and act accordingly, and those who do not. The Parable Cannot Be Detached from Its Eschatological Context Jesse Schwamb is careful to anchor the parable in its literary and theological context: this is the second of three eschatological parables in Matthew 25, all part of the Olivet Discourse, all delivered in direct response to the disciples' question about the sign of Christ's return and the end of the age. Detaching the Parable of the Talents from that frame — and reading it instead as a general productivity principle or a theology of spiritual gifts — drains it of what Jesse calls its "gravity." The master going away and returning after a long time is a direct image of the ascended Christ and his parousia. The servants' task during the interval is not self-improvement or career stewardship — it is watchful, active discipleship in the time between the first and second comings. Everything in the parable, including the staggering sums of money, is calibrated to that eschatological frame. Memorable Quotes The real difference is that the former servants understood that their master had trusted them with a task and expected something of them, and the unfaithful, wicked, lazy servant had a total misunderstanding of who the master was — and therefore what his role as the master's servant was. That's the point of this parable. — Tony Arsenal Well done, good and faithful servant — that's not a special commendation that only the most amazing Christian servants get. That's the basic commendation that every Christian who enters into glory will receive. Whether you have been the most productive soul-winner in the world... you're going to receive the same commendation as the person who dies, and on their deathbed the last thing that they think is, 'I trust Jesus.' — Tony Arsenal God's measure of faithfulness is proportional, not absolute. The two-talent servant is not judged by the five-talent standard. He is judged by what he received. — Jesse Schwamb Full Transcript [00:00:08] Tony Arsenal: that's not a special commendation that only the most amazing Christian servants get, right? That's the basic commendation that every Christian who enters into glory will receive. Whether you have been the most productive soul-winner in the world, whether you are the most, you know, the most sanctified Christian who's ever lived, whether you are, the most amazing person and millions of people have come to faith because of your ministry, you're going to receive the same commendation as the person who dies, and on their deathbed the last thing that they think is, I trust Jesus." Right. And they've produced no converts, no ministry, and maybe no one even knows that they were justified, because in their final moments before the lights went out, they trusted in Jesus, right? They hear the same well done, good and faithful servant when they enter into glory. Welcome to episode 496 of the Reformed Brotherhood. I'm Jesse.  And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  [00:01:19] Jesse Schwamb: Hey, brother.  [00:01:21] Parable Teaser [00:01:21] Jesse Schwamb: You know, the parables just keep coming for us, like we've said. And on this episode, to, just to tee it up, to whet everybody's appetites, we've got three servants, one absent master, an uncomfortable amount of money. What could go wrong? Yeah. As it turns out, quite a bit, especially if you're the kind of person who responds to divine generosity by finding the nearest shovel. So we're gonna get to all of that in this, what I call, this now sandwich of eschatological parables or teachings of Jesus in Matthew 25. So hopefully you're curious, hopefully you're stoked. But you can go put your thumb right in the scriptures there, because you're gonna meet us there very, very, very, very shortly. But first we got business. It's always the business we must do, the part of the podcast where we affirm with something or deny against something. And as always, I'm really curious what you have, and now I understand you have a list, or you're keeping a list. So- I do ... never again will there be something like that falls to the cutting room floor, brothers and sisters. Tony is always gonna have for us whatever was- ... what came to his brilliant mind as an affirmation or denial at any point, day or night.  [00:02:29] Tony Arsenal: Yeah. Yeah. Do you, Jesse, do you ever have... I know the answer to this question is going to be yes- Yeah. That's good ... but I'm gonna ask it- All right ... mostly for rhetorical effect here. This is good podcasting.  [00:02:38] Psalm 67B Praise [00:02:38] Tony Arsenal: Do you have, do you have those situations where, like, the, the so- a song hits you, and it's just, like, the right combination of words, but also the right combination of, like, musicality?  [00:02:49] Jesse Schwamb: For sure.  [00:02:50] Tony Arsenal: Where it just, like, it just, it just feels- For sure like, right and good in every part of your being. So- All the time, yep ... I, I'm affirming, um, th- this is like the most Presbyterian thing ever. I'm affirming the, the arrangement in the Trinity, uh, psalter hymnal for Psalm 67B. Now, I'm not gonna try to sing it for you, but I wanna read the words, because obviously it's, it's a paraphrase of a psalm. So, like, that's the first thing. Like, people, like, calm down. Like, it's okay to sing paraphrases. It's okay to sing. No one is actually singing the Hebrew psalms. Right. Amen. So, like, just calm down a little bit. Amen. Uh, there is a place for us to dedicate specific focus to psalms and songs that are from the psalms, but that can be something like Better Is One Day. Like, that's a song from a psalm. Anyway, that's a whole different, that's a whole different thing. Yes, I'm affirming psalm singing. Uh, yes, I'm denying overly rigid understandings of what that is. But here's the words for Psalm 67, Setting B. That's important It's, "O God, show mercy to us and bless us with your grace and cause to shine upon us the brightness of your face, so that the whole world over may truly know your way and so that your salvation all nations see displayed. O God, let peoples praise you. Let all the peoples praise. Let nations come rejoicing and songs of gladness rise, raise." Then, um, stanza two, "For you will judge the peoples with perfect equity. To nations of the whole Earth a governor you'll be. O God, let the peoples praise you. Let all the peoples praise. The Earth has brought its bounty throughout its harvest days.  [00:04:24] Why Sing Psalms [00:04:24] Tony Arsenal: Since God our God will bless us, yes, God will blessing send, that all the Earth may fear Him to its remotest end." Now, there are lots of really great, uh, theologically sound, edifying hymns and worship choruses, but there's just something about the Psalms, right? It's inspired- Um- ... it's perfect. Again, like I said, nobody is singing the actual Hebrew Psalms, or even, I shouldn't say nobody, most people are not singing, like, the Psalms from the ESV, right? These are almost all paraphrases. They're, they're translations. But there's just something about the Psalms that I have grown so much to appreciate since joining a Presbyterian church. That's not to say other traditions don't sing Psalms in their own right, and again, like, we would sing Better Is One Day and other songs that were based on Psalms. Um, even, like, real direct translations or real direct versions of Psalms, like Better Is One Day or Create In Me A Clean Heart, there's all sorts of them. But there's just something about singing the Psalms, and this particular musical setting, it's triumphant, but not in the, like, fanfare kind of triumphant. Do you know what I mean, Jesse? Like- Mm-hmm ... it's, it's a triumphant melody, and it has, like, really interesting rises and falls and... So I, I'm gonna probably try to put this at the end of the episode. So listen. Hopefully I'll get the whole thing. Let me just, let me just do this. Hold on a second. It's just gorgeous. It's just beautiful. So I, I, I don't know what it was this morning. Uh, it's, I wasn't, like, promo- particularly emotional. It didn't, like, make me cry. Yeah. But all of that's fine. Like, I've been brought to tears in worship before, and that's, that's all good and well. There was just something about it that resonated, and I was like, "This is just good." Like, this is just good music. It's good singing. Something about hearing, uh, the whole congregation singing together. Like, it was just beautiful. It was just a beautiful moment. So if you are not in a psalm-singing church, first of all, why aren't you in a psalm-singing church? Uh, no worship leader on Earth, no, no person who is worth... Uh, when I say worship leader, I mean the person who's responsible for leading musical worship. No one who's leading worshipful music, worshipful? Worship music, if you approach them and say, "I would like to sing more songs that are based on the Psalms," if they say, "We don't wanna sing Psalms here," then you just go somewhere else. Like, someone who tells you, like, "We don't wanna s- we don't wanna sing God's Word," that doesn't make any sense to me.  [00:06:56] Jesse Schwamb: Right.  [00:06:56] Tony Arsenal: Um, now again, like, there's a way to do it. Sometimes musically they're challenging, especially if you're singing out of something like the hymnal. But again, there are plenty of really good modern style songs and hymn style songs that are either based on the Psalms or are paraphrases, very similar to what you get in the, in the Trinity Psalter Hymnal. Or most, most people who are leading in musical worship are competent enough to just sort of take the sheet music and figure out how to do it on guitar or figure out how to play it on piano. Um, they're not that difficult. So you will be edified if you do this. Your church will be edified. There's probably a lot of people out there responsible for musical worship that actually would really like to do this, and they're kind of probably, like, just waiting for that nudge, so you may even be benefiting them. But yeah, this, this psalm is beautiful. It's just a gorgeous arrangement, and it's, it's perfect, inspired words. Really was a, just a, a balm to my soul this morning.  [00:07:51] Jesse Schwamb: I love it. And o- of course, a lot of that is still happening, which is such a glorious gift to the church. The couple of times that I've had the privilege of writing music for my own church has been right from the scriptures, and for me recently that was, like, Ephesians 1 and Psalm 16. And that's mainly because, like, as a lyricist, I'm not that creative, and I'd rather go direct to the source. And all those end up being a paraphrase, like you said, anyway. Es- especially if you wanna get turn of phrase or if you wanna have a little bit of rhyming, which is always a beautiful thing. I love the Psalter, and my, my hot take on that is I sometimes find that I like, I don't wanna call them, like, the alternate, but, like, the other secondary arrangements-  Yeah and  lyrics better. I don't know why. I don't think that's purposeful, of course. It's probably just my taste. But I always find them to be, like, super fire. I, I don't know why. The, the B and C versions always kinda grab me, especially if... And here's another thing that I appreciate about the Psalter, as you know, is sometimes those B or C versions will be written in an alternate key or a minor key. Yeah. And that's even more awesome, because there's not a lot of, let's say, like, cla- I don't wanna say classic. Classic slash contemporary, uh, Christian music or wors- quote-unquote worship music that's written in minor keys. But it's good to lament, as we've talked about before. So- Yeah ... you're gonna get that full breath and scope in the Psalter there. [00:09:06] Tony Arsenal: Yeah.  [00:09:07] Beyond Music Styles [00:09:07] Tony Arsenal: A- and, you know, maybe let me put in one more little plug here. Um- I am not one of those people that is gonna say that there's like a particular style of music that's more godly than another. I've heard people try to make arguments that there's like certain kinds of rhythms or certain kinds of like beats that are- Right either, either more godly or somehow demonic or less godly. Um, I think there might be an argument to be made that some styles of worship are not suited well for congregational singing, so they may not be appropriate for like a, a congregational worship service. Like, you're probably not gonna go in and do a lot of hip hop and have the congregation be able to like stick with you. Right. That doesn't mean that you can't worship God through that or that it somehow is less like intrinsically beautiful. But, um, there are a lot of Let me just put it this way. In modern contemporary Western Christianity, uh, there's a lot of songs that are basically just the same thing musically. You know, you'll find, um, if you go to, like, YouTube, and, and maybe, like, be careful, 'cause sometimes some of these are, they're funny but they're a little bit crass. But if you look up, like, a video about how, like, every song is Pachel Bell's Canon. Right. Right? Every song follows the same basic arrangement of chords, and this gets even more pronounced when you're talking about modern worship music or contemporary mu- worship music, because it's designed to be able to be very simple and very easily played. Um, a lot of times worship directors are not super classically trained. Um, you think of, like, the youth pastor with the guitar around the campfire. Like, those kinds of songs have to be easy, 'cause they're not, like, classically trained guitar players. They probably picked up a chord book and figured out how to play a couple easy songs like Jesus, Lover of My Soul and things like that. That's how I learned how to play guitar. That's the extent of my skills, so I'm not, I'm not banging on that person. Um, but there are a lot, there's a lot more to music. Um, there's a lot more to singing, and there's a lot more to choral music than, you know, GCDC kind of like worship courses. Uh, and singing something like the Psalter, or even just singing out of a good hymnal- Right will actually expand your musical horizons. And there's something to be said about the creativity of our God being reflected in the creativity of His people that I do think we miss out on when we are locked into really simplistic worship styles. Um, again, like, I interpret Psalms, hymns, and spiritual songs to mean, like, sing in the vernacular of the people. Um, and I, you know, that's a different episode. We can talk about that sometime. But th- that, that requires the songs to be singable, and I think sometimes, uh, sometimes some of the song- some of the Psalters, some of the songs in the Psalter hymnals, and sometimes hymnals in general, are very difficult to sing. And so I think a congregation, the people leading in music need to be thoughtful of that. But I think you would do well to, like, open your horizons a little bit to something a little bit more challenging and a little bit off the beaten path. Like, this melody, I don't know the chords behind it. It may not be anything crazy, but that, like, musicality and that, that sort of, like, melody is not a typical... And this might be why it resonated with me. It's not a typical kind of melody you're gonna find in contemporary music. Um, it's, it's very different. It's older. It's more classically styled. The, it's, it's meant to sort of bring you up to these crescendos in ways that modern music is not necessarily. So enough about that. I don't know a lot about music theory, so I might be totally wrong and, and- ... people might be rolling their eyes. But I, I do think that there's something to it. Like, a lot of the older hymns- utilize chord progressions and melodies and harmonies and things like that that we're just not used to. You're not gonna get that listening to, you know, even something like, like the more musical kind, uh, more technically proficient music like something like Bethel or Hillsong, which is at times musically very good. Uh, I don't know that I would recommend listening to it, but the music is actually, like, technically very good in some instances. Uh, even there you're not gonna find a lot of this stuff. So instead of going there for, like, really nice sounding musical worship, just go to something like the Trinity Psalter app. You know, for $10 on a- on your iPhone you can sing with it. Um, yeah, enough about that. I, I, I could talk about how great the Psalms are and how great psalm singing is for an entire episode. We should do that episode- We should ... when we're done with the parables, 'cause I know we've done a lot of episodes on, like, uh, on, on, like, the regulative principle and- Right I, I think we're still both in the same spot that, like- Right ... exclusive psalmody is probably not where we would land. Right. But I think I'm coming to the conviction that the psalms should have a much greater portion of our worship diet, uh- Hmm ... than they do in most churches. Um, and I really only came to that conviction when I was in a church where psalm singing was the norm. Uh, I know that we try to have at least one s- one canonical psalm for every single worship service. Usually there's multiple, but, um, even in a, a, a setting where we normally wouldn't be so focused on that, we still try to have at least one, and it's been a, a really huge edifying thing to my soul.  [00:14:06] Jesse Schwamb: Yeah. I absolutely love that. You'll find no complaint from me on that. I think that that's a good reminder for all of us.  [00:14:13] Tony Arsenal: Yeah.  [00:14:14] Book Sing Recommendation [00:14:14] Tony Arsenal: Jesse, what do you have?  [00:14:15] Jesse Schwamb: Well, it's, we're not gonna stop this conversation, just so you know. Because we don't sync up on these things ever, but it just so happens that I'm affirming with a book that it's a really simple primer on congregational singing-  There you go that has  long been on my list and overdue to read, and I am coming in hot with a recommendation for this, and that is the book entitled Sing! How Worship Transforms Your Life, Family, and Church by Keith and Kristyn Getty. And really, it covers so many of the things that you already talked about. I, I think at the foremost, it's a reminder that God cares whether in what we sing, but he does not mind how well we sing. Yes. But it is, like, the, this... What's true is that our voices might not be of a professional standard, but they are of a confessional standard. Yeah. And so it is incumbent upon every Christian to sing. And if you need just, like, a little bit of inspiration, so to speak, or a reminder of why that's important, I highly commend this book to you. In fact, in the back they have what's called, like, these bonus tracks. It's like four or five separate chapters that they've written just to particular people in the church, pastors, laypeople, musicians, even the people that help produce the sound. I found that bit to be so lovely and pastoral. It, it's gentle, the tone is encouraging, but it is also strong, and I appreciate that. So a lot of it is some of the themes that we've just talked about, but my conviction grows all the time of just how important congregational singing is, and how everything you just said, the music, the liturgy that we bring forward- has to be of a deliberate kind to strengthen that exercise, to make it easy, so to speak. And that does come into practical things like if you look at the psalter, and I, I don't... I have it on my phone, but I don't know where my phone is, so I was gonna look at the one you were referencing. My guess is it's, it's in probably a key with a couple of sharps in it, because those are the ones that are easiest to sing. So even little things like that matter. What you hear on the radio often is, or radio? People still listen to the radio? What you hear, like, in, like, contemporary music, like, often is not necessarily for congregational singing just in its key, and, and that's okay. And so even in my own church, we transpose things to make it reasonable and approachable. But what I think was, like, the critical question put forward in this book that I absolutely loved as a great reminder was: how did the congregation sing? It's very interesting that they kind of bring forward this thesis that that's how you should be judging your music. How did the congregation sing? And I think if we started asking that, it might slightly tweak or maybe change altogether, to your point, the methods and the practices that we use when we undergo worship by way or through music. So this is really great. It's easily readable, and it's for everybody, and it, there's a chapter on family worship as well, how to bring singing into your home and music into your home all the time as an act of worship so that when you get to the Lord's Day, your kids are like, "Yeah, this is our jam." Uh, especially maybe even recognizing some of the pieces of music and be excited about that. So there was a lot that made me think about here. It's fantastic. And to your point, Tony, I would say the Gettys, especially in, like, "Christ Alone," some of the other things, this is probably the closest to what you're talking about, where they've taken and imported kind of the classical hymn structures-  [00:17:26] Tony Arsenal: Yeah [00:17:27] Jesse Schwamb: but modernized a little bit just the language while without sacrificing any of the theological richness or the musicality that draws your ear to those beautiful rising and falling melodies, the swelling of the vocal there, without, like, distracting from anything that's going on there. It's not emotionalism- Yeah but it certainly is filled with the emotion of what it means to be a Christian and to sing in response as an act of praise to God.  [00:17:50] Tony Arsenal: Yeah.  [00:17:52] Family Worship Singing [00:17:52] Tony Arsenal: Yeah, I mean, I can't underscore enough the importance of congregational singing. We, we've, we've actually talked about, about it in context of, like, how important it is for the men of the congregation to sing, which is something I, I really appreciate about my congregation, is, is the m- the men just go all out. Like, people are, like- Love it ... nobody is, nobody is ashamed of the fact that they squawk on a note that they're not used to or anything like that. And where this really pays out, um, at least in our congregation, but I'd, I'd be willing to bet if you go to any congregation where the, where the men particularly are passionate and active in musical worship, right? Um, I think where this plays out is you see the children very quickly picking up those songs and learning them and singing them. And the, the favorite part of my day, this is gon- any parent of toddlers is gonna be like, "What are you talking about?" Bedtime is one of my favorite times of day, not just because it means that, like, in a little while I'm gonna get a little peace and quiet. Like, that's part of it, too, but there are two songs that we sing almost every single night, and Augie leads them, which is really great. He always wants to start, and he always wants to sing, and it's the Doxology and the Gloria Patri. And these are songs that he has just picked up from being in the congregation, and, you know, I, I don't remember consciously teaching him any of these songs. And now, now Adeline, who is, uh, my two-year-old daughter, almost two, she's starting to pick those songs up, and she's starting to sing them, and she recognizes them, and she responds very differently to those songs than she does to other songs. Um, it's funny because I don't, I don't know where she got this. Neither my wife nor I are particularly, uh, charismatic, emotive people. Like, we don't raise our hands when we're singing, but she, she does. She, she, when we start singing- My girl ... the Gloria Patri or the Doxology, her hand is in the air, and she's looking at the sky, and she's waving her hands around. Yeah. And, um, she recognizes that those songs have a different place than a Miss Rachel song. She doesn't put her hands in the air and wave and look up at the ceiling when Miss Rachel comes on or when Baby Shark comes on. She knows those songs. She can sing those songs. Um, but she doesn't- Respond to those in the same way. And that is a direct result of the fact that congregational singing is an important thing in the life of our church and in the life of our family. And I think a book like Sing, I haven't read it, but I've heard very good things about it, and the, the Gettys are rock solid, like- Right ... theologically. Yes. Musically. They're, they're well within our Reformed tradition, at least broadly speaking. Um, and, and they have a, they have one of the strongest sort of theologies of praise music that you're gonna find. Mm-hmm. It's not quite like a liturgiology or something like that, but it's, it's, it's a theology of praise worship, praise and worship music. Right. Um, and that's not something that's super common, right? There's a lot of theology of liturgy. There's a lot of practical theology on liturgy. Um, the Gettys have developed a really unique kind of place in things in that they've really developed this idea that congregational singing has a specific theological import, and they've developed it in a way that's approachable. So yeah, I haven't read it and I sh- I probably should, but it, it sounds like a really great book. And, um, I c- just can't underscore it enough. And- Maybe this is my little plug. Like, uh, family worship is really tough, and it's not something I've mastered. Like, we don't, we, we don't have a regular rhythm. But what we do have is we have a consistent, uh, we consistently pray at night before bed, and we consistently sing one or both of those songs. And that by itself, like, the kids are learning and they are, they're absorbing that by osmosis. Um, they're picking up the phrasing, right? Augie can tell you who the three persons of the Trinity are, and that's partially 'cause we do catechism questions, but it's also partially, and I would actually argue probably more, because of the Trinitarian structure of those two songs. Right. He's picked up the language of the Father, the Spirit, and the Son from the Gloria Patri and from the doxology in ways that probably I wouldn't have been able to teach him otherwise. So yeah. Anyway, I, I just co-opted your affirmation. But, um, but yeah. I'm here for it. Congregational worship, family worship, singing, uh, to our Lord is commanded, and it's commanded for our good- Right and for his, his benefit and his blessing. Um, and so any book that is, is solid and will help you do that, I, I'm wholeheartedly behind.  [00:22:17] Jesse Schwamb: Yeah. This is... All that is fire. This is fire.  [00:22:19] Reclaim Congregational Song [00:22:19] Jesse Schwamb: God designed our psyche for singing, and we're probably, uh, I would say contractually obligated since Reformed is in the name of the title of the podcast- to remind ourselves and everybody else that one of the things the Reformation did was reclaim the singing of God's word by his own people. Yes. Taking it out of that performatory space back into literally the voice boxes of the people who are sitting in worship together. So sometimes we might have to do that again. You know, there is a little bit, I think, of... There, there is in some places, not everywhere, this kind of tilting of that time of worship through music to be vouchsafed or relegated to those who are, uh, let's say, like, the most, like, talented in doing that, and somehow we participate merely by observing or by- Yeah just, uh, you know, being an audience spectator of that, and that's totally backwards. So I get it. The thing is- We're all singers. We may not all be very good singers, but we're all created to be singers nonetheless. This is what the Bible tells us. So we need to lean into that. We need to invest in that. Yeah. And so I, I like, of course, what you're doing with, uh, your kids because you're not only teaching them to sing, and this makes me so happy, but you're teaching them to love singing to the Lord. Yeah. And so that is, I think, what a lot of our congregations miss, is sometimes we do it, and I'm among them often, but grudgingly. And so to get to a place where we come excited that our reasonable response, our reasonable preparation on the Lord's day is to sing together, to hear that gospel message in melody in the ear of our... You know, the voice of our neighbor in our own ear is a wild thing. It's just, like, un- unheard of. And it's like, uh, we gotta stop, right? It's one of those things also that, like- ... we've, we've talked about how it's just kind of otherworldly. Not, not only in the sense that it gives us this really kind of foundational sense of God's, you know, kind of transcendence, of what it means to participate in the worship of someone who is transcendent because it is all these voices together, but also this is something that rarely happens in any other way, especially in the Western culture anymore. This coming together to express and to participate in something where we're all reading literally from the same sheet music is just an entirely different experience, increasingly relegated to this kind of experience. So we, we must protect it, not only because God says that we ought to, but also because, again, it is, it is our reasonable response. Yeah. And it is something, like you've just said, that brings Him glory and is certainly for our good. So, uh, this is the Singcast, so everybody- ... everybody get to it. You can make your own music. God has commanded us to sing. So the sooner we just understand, like, hey, it's, it's... You know. Uh, but... And the last thing I'll say is this is one of those things that's, like, practice too. A- and I get it. Like, you may say, like, "Listen, I can only hit two notes, and that's all I'm gonna hit no matter what the music is." Well, then belt the two notes, and also know that, like, the more you practice that kind of thing, honestly, the better that you'll get and the more comfortable that you'll become. The voice is an instrument like any other instrument that takes, like, a little bit of practice and a little bit of work. But even that can cause, I think, great benefits and build a little bit of confidence. But just the example of singing and doing it from a heart that is keen to worship God and that is filled with passion to respond to Him with gratitude and, you know, adoration is really the key thing. And so I, I'd rather have a entire group full of worshipers that are singing off-key but, like, with just resounding passion than to have this performance of just a handful of voices because they feel like they're the most capable to do it. Yeah. I think we'd, we'd rather have everybody else, and to hear the congregation mixed as one of those instruments. So sing. Yeah.  [00:26:05] Everyone Can Sing [00:26:05] Tony Arsenal: Yeah, and y- you and I have made the point in the past, too, like- I, I don't think, uh, maybe I'm wrong. Uh, we are a top 50 healthcare podcast, so maybe some doctor- I'm sure you're correct ... is gonna... Right. Like, I don't think being tone deaf is actually a physical condition. Like- Mm. I, I mean, I, I mean, obviously, like, some people have hearing problems, and that means they have trouble singing. I hear what you're saying. But, like, the people who are like, "Well, I j- I just can't sing. I'm just not capable of that," uh, like, I think the, the physical conditions that would make you incapable of singing are not usually what people are talking about. Like- Right. Yeah ... you know, some people have, like, vocal fold disorders or they have hearing problems, and I guess maybe, like, if perfect pitch is a thing, which it, it is. Like, perfect pitch is a... I don't know what causes it, but some people are born with perfect pitch. I suppose in theory that means some people must be born with, like, the opposite of perfect pitch. But I think most people who say, like, "Well, I just, I'm just tone deaf. I can't carry a tone," that, that's probably not true. Like, it just means you need practice. Um, and some people's voices, like physically, their bodies are more, more designed by God to produce a pleasant sound than other people. But I, I think actually just about anybody with a little bit of practice, and mostly I think this is probably just the confidence to actually sing and a little bit of practice to learn how your body works, like how your voice works, um, could probably get to a point where singing is not only very relatively comfortable and easy, but it's something that is pleasant and is not overly challenging. This is actually something that I think we've lost in the church. We should... This, I mean, this is about to come the episode, but, um- ... something we've lost in the church when we have sort of changed from a true genuine congregational singing model, which was the norm- And I've heard people make arguments about the importance of hymnals, and I, I agree with those arguments, although I know some people have moved them into almost like a realm of, like, divine mandate- Right that you have to use hymnals because it trains people to teach. But we have lost something with both the sort of commercialization of worship music and the pro- like making it a professional thing, and we've lost congregational singing. The, the people in the church throughout history have learned to sing. Many of them have learned to read, learned the scriptures, learned theology, not in the seminary and not in the monastery, but in the pew as they sing God's word and as they sing- Right ... the great theological hymns of, of the church. There's so much you can learn through that process that I just think we've lost. And I think going back to something like a hymnal or the Trinity Psalter Hymnal or whatever, whatever standard music your church is gonna use, and I mean standard music. Like, whether this is a collection of worship choruses that has been curated for the church or it's a published hymnal or something like that, going back to something like that teaches the church how to sing. And I don't remember who wrote it, but the trellis and the vine, like the worship that we sing, I know Mike Horton makes this point. The worship that we sing is the tre- is the trellis that the vine of our wor- of our- Yes ... faith grows on, right? That's true. Like, what the, what the church lex credendi, lex orandi. Like, the church, what the church prays, the church believes. What the church sings, the church believes. So all of that to say, like, the, the importance of congregational singing can't be under-emphasized, and it's... I, I mean, I don't know that I would I don't know that most theologists say technically s- like, congregational singing is an element of worship, but praising the Lord through song certainly is. Yes. It's, it's evidence. Um, and, and so I think that's definitely something that the church has lost in general. Um, and I know there are churches... I- it's funny, when Ashley and I were between churches, uh, very briefly after, um, our previous church closed down, um, we went to a local sort of, like, high, high, uh, production, seeker-sensitive church, very Steven Furtick-esque, and we only lasted, like, 10 minutes in this, in this service. We went in and the production value was great, and the music sounded great, but we couldn't hear ourselves, we couldn't sing- Right ... and it was very performative, and we just left. We were only there for a few minutes, and we left. And I think that's something we've lost as we've sort of migrated worship to almost, like, a professional class. So yeah, bring it back to the pews. Bring it back to your- Bring it back ... bring it back to your house, bring it back to your kid's bedroom when you're tucking them in. Everywhere. Bring it back to the car on the way to work, in the bus. Right. Like, just let's everywhere we go, let's sing and worship the Lord. [00:30:30] Jesse Schwamb: Yeah, that's right.  [00:30:31] Train Your Voice [00:30:31] Jesse Schwamb: Uh, so as a final thing, let me compound your hot take and say that I agree with you, that I... And I think professionals would as well, and I'm gonna stand on a resource that I'm gonna recommend to everybody here in a second, that in fact the Getty say, "If you can speak, you can sing." And there are a f- a few conditions that would prevent you from doing that, of course. And even there, they wanna explore opportunities for you, for instance, signing, for instance, to ensure that you can participate in worship. Uh, the hot take is I do think that because the instrument that God has given us in the vocal cords is exactly that, that it can be trained, and that actually most people can sing. And if you're serious about that, if you think, "You know what? I'd like to be able to do that. How can I explore that?" Here's a book for you. It's called Set Your Voice Free by Roger Love. The full title is How to Get the Singing or Speaking Voice You Want. Roger Love is, like, this amazing behind-the-scenes vocal coach. He has coached, like, a ton of really talented recording artists, and this is his very contention in the book, is that everybody can sing. It's really about how much or little work you wanna put into it. And in fact, this book comes with, like, these exercises that you can listen to and then record yourself. And then he, from a distance basically, can give you some pointers based on allowing you to kinda evaluate what you hear in your own recording back. So if you really are the kind of person that's like, "Listen, I, I dare you. I cannot sing," I would challenge you, I would double dog dare you to get this book, Set Your Voice Free, and if you're really serious about wanting to try and see if it can make a difference, I, I think it can. And I've, I myself have enjoyed this book, gone back to it many times, use it in my own work and practice because I found it to be helpful. So there you go. Sing, sing, and sing again.  [00:32:06] Tony Arsenal: Yeah.  [00:32:07] Singing Apps and Practice [00:32:07] Tony Arsenal: And if you're not a reader, first of all, why are you listening to the podcast? But second of all, if for some reason you're not a reader I'm, I'm joking. I'm sure there are people that are listening to the podcast who are not readers. That was, like, a super smug thing to say. How dare you. I'm sorry about that. How dare you. Um, if for some reason you don't wanna read that book or you're not a reader, um, y- you can do something as simple as looking up Yousician on your Yousician, Y-O-U- Yeah ... S-I, like the word musician, but U instead of, like, Y-O-U instead of, uh, musician. Um, there are plenty of apps out there. I just, I mention Yousician just because I've used that on, like, a free trial basis with some guitar teaching, and it's a reputable source. They also have a vocal module. So, like, if you wanna learn to sing, there are plenty of resources out there who can help you train your voice. A- and it- Again, I'm not a doctor, I'm not a vocal coach, I'm not a professional singer. I'm not even that great of a singer, and I, I probably could be a better singer if I wanted to devote the time to it. Um, it doesn't take much to, to be able- Right ... to become a competent singer. Um, I think most of us, you pick up one s- just like I learned guitar, you pick one or two songs that you really like and you wanna learn, and you learn to sing those songs, and then those skills will develop over time. So enough about that, Jesse. We've got, speaking of talents- ... we've got some talents to talk about. There it is. Boom, bazinga. Baza-bazom. I'm  [00:33:27] Jesse Schwamb: back. There it is. Yeah, so- I was excited  [00:33:31] Tony Arsenal: about that one ...  [00:33:32] Jesse Schwamb: that, that was really good. And, and we should just h- honor everyone. That's it.  [00:33:37] Tony Arsenal: That's it. Tip your waiters and waitresses, folks. It  [00:33:39] Jesse Schwamb: was so good. We're here all week.  [00:33:41] Parable Context Setup [00:33:41] Jesse Schwamb: So we're in Matthew 25, uh, verses 14 through 28, and this is at least gonna be a two-parter for us. This goes by the name you might be familiar of, which is The Parable of the Talents. But before we get to it, just a quick reminder that we've been speaking about this parable, not like in a special way, but hopefully in the more contextual sense. So this is the second of three eschatological parables in Matthew 25. So the first was The 10 Virgins, which we went through. We're in The Talents, and then we're coming up to everybody's favorite, The Sheep and the Goats. All three are part of this Olivet Discourse, which is, of course, Jesus' final teaching block before his Passion. And I think it h- behooves us so that we do not get distracted from, like, the center of gravity of this thing, that this is delivered in response to the disciples' question about the sign of his coming and the age to come. Because I've heard so many, like, little talks, maybe homilies is more the right word, on this particular parable that lack gravity. So little gravity that basically NASA could train their astronauts in it. So we wanna stay away from that and I think get into, like, the, the proper context. So Tony, do you have it in front of you by any chance? And would  [00:34:50] Tony Arsenal: you- I do. I do, yeah. Yeah. Read it for us? I'll read it here.  [00:34:52] Reading the Parable [00:34:52] Tony Arsenal: So this is, uh, starting in, uh, Matthew 25 verse 14, and I'm gonna read down through, uh, the end of verse 30 here. So it, it reads here, "For it will be like a man going on a journey, who called his servants and entrusted them, entrusted to them his property. To one he gave five talents, to another two, and to another one, to each according to his ability. Then he went away. He who had received the five talents went at once and traded with them, and he made five talents more. So also he who had the two talents made two talents more. But he who had received the one talent went and dug in the ground and hid his master's money. Now after a long time, the master of those servants came and settled accounts with them. And he who had received the five talents came forward bringing five talents more, saying, 'Master, you delivered to me five talents. Here I have made five talents more.' His master said to him, 'Well done, good and faithful servant. You have been faithful over a little. I will set you over much. Enter into the joy of your master.' And he also who had the two talents came forward, saying, "Master, you delivered to me two talents. Here I have made two talents more." His master said to him, "Well done, good and faithful servant. You have been faithful over a little. I will set you over much. Enter into the joy of your master." He also who had received one talent came forward, saying, "Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed. So I was afraid, and I went and hid your talent in the ground. Here, you have what is yours." But his master answered him, "You wicked and slothful servant. You knew that I reap where I have not sown and gather where I scattered no seed? Then you ought to have invested my money with the bankers, and at my coming, I should have received what was my own with interest. So take the talent from him who gave it, who give it to him who has 10 talents. For to everyone who has will more be given, and he will have an abundance. For, uh, but from the one who has not, even what he has will be taken away. And cast the worthless servant into the outer darkness in that place where there will be weeping and gnashing of teeth."  [00:36:56] Watchfulness and Stewardship [00:36:56] Jesse Schwamb: So it starts with that amazing connective, which we really spoke about in the last episode, in verse four- 14, starting with four. So it's tying, like we said, this parable directly to verse 13, which we know is in the, the parable of the ten virgins. But it's this idea of watchfulness. "Watch therefore, for you know neither the day nor the hour." So th- I think this is the point we really drove last time, that we really felt highly convicted about, that this parable is not like a detached economic lesson, but it's really like an expedition, exposition, not expedition- ... of what watchful discipleship actually looks like during the interval of the master's absence. Like, that's the whole setup here. So it's starting with this idea of like the master goes away, but here we have these slaves or these servants who are entrusted. And to me, again, that's like such a linchpin in this whole thing, 'cause it's, it's carrying the sense that of course, like, he's handing over stewardship. It's a deposit held on another's behal- I love this parable because it has some banking language in it. It's, it's a deposit held on another's behalf, and that's like the key covenant concept of the entire thing. Ownership remains with the master. The servants are stewards. They're not proprietors. And that language, I think, really anticipates, like, the entire New Testament theology of stewardship, which is developed by Paul. So like when Paul writes in 1 Corinthians, "This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful." So like all of that, that's like just one verse for me. Like, that's an incredible setup.  [00:38:27] Tony Arsenal: Yeah.  [00:38:28] Common Misreadings [00:38:28] Tony Arsenal: Yeah, and you know, I think it bears saying, too, um, I wanna be careful how I say this because I don't wanna impugn, uh, poor motives or anything like that on, on the, the people that I'm about to speak to. And I say this a little bit tongue in cheek, but also I say this as someone who used to be deeply involved in youth ministry. There's kind of like a, a youth ministry, um- international version of the Bible, I guess, if you wanna put it that way, where, like, there are certain, certain passages and parables that s- for some reason seem really prone to misapplication- Sure in, in some context. And I would say, like, youth ministry is the one I have in mind. Like, um, one of them is, like, in Matthew 18 where it's like, "Where two or three are gathered in my name, there I am in the midst of them." Like, that's a, that's a statement about God's, God's presence in the judgment of the church and excommunicating an un- like, a, an unrepentant, uh, person who identifies with Christ. And, and ironically here, maybe not ironically, but, like, casting them into the outer darkness of excommunication, which is representative of casting them out into the actual inner darkness of damnation. Right. Like, th- there's a, there's a misapplication of that, that like, well, you know, like, if only a couple people came to youth group tonight, like, it's still worth meeting because where two or three are gathered, there I am in the midst of them. Um, this, this parable has a very similar kind of misapplication that is maybe a, a little bit less of a misapplication. Like, I think there is something to say in this parable about the fact that God entrusts us with abilities, talents, treasure, t- our time. Like, He's entrusted us with resources, and He does expect us to use those resources, uh, in a way that is honoring to Him and beneficial for the, for the gospel and for the kingdom. Um, that's true in a broad sense, but I don't think actually that this is what that... But, like, that's not what this passage- Mm ... is teaching. Right. I think I, I kinda joked last time, but, like, I've heard more than one sermon that draws the parallel between the word talent here and our talents in terms of, like, our spiritual gifts or our ability to play guitar or, like, to bounce a basketball and, like, thr- like, throw a free throw. Like, that's not the kinda talent we're talking about here. So I wanna, I wanna sorta, like, point that out just to sort of exclude that from the conversation. Yes, God gifts His people, and He expects His people to use those gifts for His glory and for their own benefit. Um, but that's not what this parable is talking about. This is a parable about the fact that God has entrusted the kingdom of heaven on Earth to His people.  [00:41:08] Jesse Schwamb: That's right.  [00:41:08] Tony Arsenal: And He expects His people to make use of that in a way that expands the kingdom and also in a way that does not... And this is, this is, I actually think, the main point of the parable. In a way that properly understands the nature of the king. The, the punchline or the main point of the parable here, it, just to sort of, like, I don't know, give away the ending or, like, unbury the lead, I don't know, whatever that is. The point of this parable- It's not that, like, it's a really good thing to double what God has resourced you with. The point of the parable, the reason that, just like the, um, just like it wasn't the virgins falling asleep in the last parable that was the problem because everybody fell asleep, in this instance, uh, the amount of money or the amount of return on investment that the servants produce is not the point of the parable. That's not the real difference between them. The real difference is that the former servants understood that their master had trusted them with a task and expected something of them, and the, the unfaithful, wicked, lazy servant had a total misunderstanding of who the master was- Right ... and therefore what his role as the master's servant was. That's the point of this parable, and I think, this is the last thing I'll say before I, I, I take a breath here. There's a lot of people that would look at this parable and might read some sort of works righteousness or, um, and this is more understandable and I think has a place within the Reformed tradition, although I don't necessarily hold this view. But would look at this as sort of like a theology which would, would argue that we receive some sort of enhanced rewards in heaven based on our faithfulness. There's plenty of good, faithful Reformed Bible teachers that would hold that position. I actually think whether or not that's true, this is still also not what this passage is getting at. [00:43:00] Jesse Schwamb: I, I totally agree with you there.  [00:43:02] Talents as Huge Wealth [00:43:02] Jesse Schwamb: I, I think one of the reasons that we know that is because we can look at some of these details and let the details speak to us about the magnitude in their representation, why they're given. So of course, whenever the scripture gives us detail, especially in a context like a parable, it can be helpful of cour- of course not to overanalyze them, but to respect their place in the context of the story, and that's why verse 15 I think is so important. So to one he gave five talents, to another two, to another one, to each according to his ability, then he went away. Now, this, this varies slightly, but there's a lot of, I think, very common historicity here that points us to understanding, like, the talents as a unit of monetary weight, and there is some discrepancy about its exact weight. But what we can say for sure is this: that we're talking about, as I teased at the beginning, a huge sum of money. So in other words, like, this is a gift from God himself. It's a divine gift. Yeah. It's something that's not earned. It's something that's given and something that's entrusted. So in the first-century Roman world, a talent was roughly equivalent to, like, 6,000 denarii, depending on who you talk to, which would mean that a single talent represented approximately, like, 20 years on average of a laborer's wages. So the sums then here we're talking about are staggering even at the lowest one. So the five-talent servant is receiving essentially approximately equivalent of a century's wages, and the one-talent servant is receiving 20 years' worth. There's no such thing as a small gift in Christ's economy, I think is the point here, and even the least endowment is immense beyond our reckoning. Yeah. So the distribution also is deliberately unequal. It's five, one, two, and the text doesn't offer any apology for this inequality. The master distributes to each according to his ability, which as I say that, I realize that could probably be its own episode, that we could talk about what that even means. Yeah. But he is matching and entrusting to capacity, and that's not arbitrary. Of course, that's wise and personal, and even the Greek here for this idea of capacity or power suggests the master knows his servants intimately and calibrates the stewardship accordingly. But nonetheless, it proves the point you're making here, which is not just about, like, well, do you have some kind of innate ability that's above average that God has endowed you with here? That's not even what we're talking about. Again, the whole point of this is to answer the question eschatologically about what the end means and when the time is coming and what good discipleship looks like. And so in that way, we understand then these talents to be these divinely appointed and massively generous gifts of God, essentially, like you said, the stewarding of the gospel in the story of salvation itself unto his people, and then to make something of that, so to speak, by the power of the Holy Spirit that earns a return for the kingdom, that is all empowered by God, that is under the volition of the person, uh, the Christian who says, "As a disciple, it is my responsibility to steward these gifts." That is really what we're after. So we do kind of get in this place where when you take this and say, "Well, what are you doing with," let's say- your home, if you have a nice home, are you being hospitable enough? If you have, let's say, a good singing voice by talent, are you using that to make sure that you're on the, quote-unquote, "praise and worship team," is not, like, entirely wrong, but it's not right either- Yeah to use this passage- Yeah ... for that purpose. There's a bigger theme here. There is, there's a much stronger and widescale framework that God is drawing us to and examine, and it's about the stewardship of the church itself.  [00:46:30] Tony Arsenal: Yes. Yeah, yeah, yeah.  [00:46:31] The Foolish Servant Exposed [00:46:31] Tony Arsenal: That's really key, and this is what struck me as, as you were speaking about that, is like we see in so many of the kinda like, uh, like the chump in the parable. Like, there's- Yeah ... a lot of these parables have like a chump- Right ... where like you're looking at and you're like, nothing about what you've decided to do makes any sense. We're talking about people who've been given, in the first case, 100 years worth of, worth of wages. Right. Right? Any one of these people, and again, we're talking about a timeframe where, like, you could just take that money and run and, like, nobody's gonna find you. There's no digital trail on any of this, right? If I stole, if I stole 100 years worth of labor from my manager or from my, my employer, they would find me, right? That's not the situation we're talking about. So even the chump who decided, "I'm not gonna do anything with this," he could've just take- taken off with the money and had 20 years worth of labor. Right. Just 20 years worth of wages. Right. This is a, this is a sum of money that makes all f- all three of these servants unimaginably wealthy instantly, right? The point of this is, in part, that the final servant has no idea the amazing blessing and responsibility that he's been given. And again, I come back to this. It's not because he is dumb or because he is, um, somehow less competent in a strict sense, right? It, it's so funny to me, like, we also gloss over the fact that, like, the guy who has five talents, he's got 100 years worth of money, 100 years worth of wages. Right. And he just goes and gets 100 more. Like- Right he just goes and trades and- Right ... comes up with 100 years worth of wages that he brings back. Like, that's, in itself is, like, phenomenally, amazingly outrageous. We ran into this too with the, um, the parable of the unmerciful servant, right? We've, we've got one guy who's got this unimaginable debt, like, like, thousands of years worth of, uh, worth of wages that he could never make up, and he thinks he's gonna somehow come up with it if you just give him enough time. It's kind of like the opposite here. This guy's got this unimaginable amount of instant wealth, and he just buries it in the ground. First of all, how much... We're also talking about an era where money was a physical, entirely physical.  [00:48:53] Jesse Schwamb: Right.  [00:48:53] Tony Arsenal: There were no, there were no digital banks. Like- No zeros and ones most of our money exists as ones and zeros in a computer program right now. Right. Like, in reality, like- Right ... my money doesn't exist. We don't have, like, a physical gold standard anymore in America. Jesse could probably s- I'm probably making dumb things up right now. No, that's that's- Like, it used- Right on to be that, like, every dollar that the United States government printed had, like, a piece of gold sitting at Fort Knox- Yes ... uh, like backing it up, but we just don't have that anymore. Most of the money that exists in our system is entirely imaginary. It's an entirely, like, made-up digital currency way before, like, Bitcoin was a thing. That's not the case in this timeframe. This dude who buried 20 years worth of money in the ground, that's a significant amount of labor in and of itself- Right ... to even be able to do that. So we're not talking about, like... And I think this is the thing we miss when we, when we read the word talents, and one, when we obscure it and we, like, we misappropriate the word talent to mean, like, abilities, 'cause it, that's a convenient, like, illustration tool. We're talking about a huge sum of probably gold or silver that this dude just buries in the ground, and then, like, digs it up when the master comes back.  [00:50:01] Jesse Schwamb: Right.  [00:50:01] Tony Arsenal: And I think, like- When we don't realize how much money this is, we miss the force of the master's like, "You stupid, dumb, wicked, slothful servant." Like, if you had even taken this money to the bank and done the least imaginable- Yes ... effort. Exactly. Like, if you had done anything at all, like how mu- how difficult, granted more difficult back in this age than it is now, but like if you had even done something as simple requiring as little labor as possible and just brought this to the bank and let them collect interest on it, we'd still be talking about a huge return. [00:50:35] Jesse Schwamb: That's right.  [00:50:36] Tony Arsenal: And he doesn't even do that, and that's, that's the point. There's the people who do, and they gloss over this. The parable totally glosses over the amazing effort and work that it must have taken to take 100 years worth of la- of wages and turn it into 200 years worth of wages. Right. Or to take 40 years worth of wages and turn it into 80 years worth of wages. That's an amazing, probably almost miraculous return on, on investment. Whatever they did is amazing, and the parable's like, "Yeah, they did that." They just took it to the traders and they brought back five more talents. Like, it's nothing. And then this idiot, and I say idiot in like the most like, like exegetically sound, idios, like, like foolish idiot person. [00:51:20] Jesse Schwamb: Right.  [00:51:20] Tony Arsenal: This idiot just buries it in the ground and doesn't even bother to bring it to the bank where he's gonna get some return on it. This is the picture of the fool who does not make use of the means of salvation. This is the picture of the fool who refuses to receive Christ as savior, who refuses to make use of the benefit and blessing of salvation that is available to all who will trust in Christ and turn to him. This is the same picture as the idiot virgins who didn't buy enough oil and just fell asleep when they knew that the bridegroom was coming, right? Right. It's not that they fell asleep, it's that they didn't do the most obvious, simple,

On Trinity Sunday, the Church enters the long season of Trinitytide, often called Ordinary Time—not because it is plain or unimportant, but because it is the ordered season in which Christians learn to live out the faith revealed in the great mysteries of Christ's life, death, resurrection, ascension, and the sending of the Holy Spirit. As living temples of the Holy Trinity, believers are called to contemplate the mystery of the one God in three Persons, a truth revealed throughout Scripture and faithfully confessed by the Church. Though God remains beyond full human comprehension, He has revealed Himself as both Trinity and Love. The eternal communion of self-giving love shared by the Father, Son, and Holy Spirit becomes the pattern for Christian life. Throughout Trinitytide, the faithful are invited to grow in this Trinitarian love toward God, neighbor, and self, learning to hear Christ's voice and follow His will in the daily journey toward salvation.

In this Q&A episode, Peter Leithart is joined by Jeff Meyers, Alastair Roberts, and James Bejon to answer listener questions on Trinitarian theology, church unity, family worship, evangelism, and liturgy. They discuss the monarchy of the Father, the biblical pattern of calling the Father “God” and Jesus “Lord,” and the mystery of the Trinity's unity. They also consider what a future united church might look like, how families can practice worship at home without confusing household devotion with church liturgy, whether evangelism is hindered in places devoted to other gods, and how evangelicals can recover richer liturgical practices without simply becoming “high church.” GIVE TO THEOPOLIS! theopolisinstitute.com/give/ Get the Theopolis App! app.theopolisinstitute.com/menu Use Code "theopolitan" to get your first month free! Sign up for In Medias Res mailchi.mp/0b01d726f2fe/inmediasres Show less

Pastor Lucas Miles continued our summer series through the Book of Revelation with a message focused on Revelation Chapter 1 and the unveiling of Jesus Christ as the central figure of the entire book. He explained that Revelation is not primarily about end-times events, but about the person, authority, and victory of Christ.The message explored the book's opening verses, including the Trinitarian greeting from the Father, Son, and Holy Spirit, the significance of biblical symbolism and numbers, and the purpose of the seven churches as representatives of the complete Church. Pastor Lucas highlighted the importance of understanding Revelation as apocalyptic literature, where symbols and imagery communicate theological truths rather than serving as secret codes.He also examined John's exile on the island of Patmos and the powerful vision of the glorified Christ recorded in Revelation 1. Drawing connections to the prophetic visions of Daniel and Ezekiel, the sermon emphasized Jesus as the resurrected and reigning King who holds authority over history, death, and eternity.A major focus of the message was the biblical tension between the "already" and the "not yet" of God's Kingdom. While Christ's victory has already been secured through His death and resurrection, believers continue to live in anticipation of its full realization. Christians are called to remain faithful in the present, trusting God's promises even when they have not yet been fully manifested.The sermon concluded with a challenge to fully surrender every area of life to Christ's dominion. Rather than merely acknowledging Jesus as Lord, believers were encouraged to submit their fears, struggles, addictions, anxieties, and uncertainties to the One who reigns forever and holds the keys of Death and Hades.Key Themes:The Revelation of Jesus ChristThe Trinity in RevelationBiblical Symbolism and NumbersThe Seven ChurchesThe Blessings of RevelationJohn's Exile on PatmosThe Glorified ChristThe Already and the Not YetChrist's Dominion and AuthorityFaithfulness Through TribulationTimestamps:0:26 — The Book's Identity5:40 — Seven Beatitudes10:47 — The Trinity & Numeric Symbolism31:38 — John on Patmos & The Lord's Day35:05 — The Vision of the Glorified Christ39:33 — Christ's Declaration46:24 — The Already and the Not Yet51:24 — The Call

Pastor Lucas Miles continued our summer series through the Book of Revelation with a message focused on Revelation Chapter 1 and the unveiling of Jesus Christ as the central figure of the entire book. He explained that Revelation is not primarily about end-times events, but about the person, authority, and victory of Christ.The message explored the book's opening verses, including the Trinitarian greeting from the Father, Son, and Holy Spirit, the significance of biblical symbolism and numbers, and the purpose of the seven churches as representatives of the complete Church. Pastor Lucas highlighted the importance of understanding Revelation as apocalyptic literature, where symbols and imagery communicate theological truths rather than serving as secret codes.He also examined John's exile on the island of Patmos and the powerful vision of the glorified Christ recorded in Revelation 1. Drawing connections to the prophetic visions of Daniel and Ezekiel, the sermon emphasized Jesus as the resurrected and reigning King who holds authority over history, death, and eternity.A major focus of the message was the biblical tension between the "already" and the "not yet" of God's Kingdom. While Christ's victory has already been secured through His death and resurrection, believers continue to live in anticipation of its full realization. Christians are called to remain faithful in the present, trusting God's promises even when they have not yet been fully manifested.The sermon concluded with a challenge to fully surrender every area of life to Christ's dominion. Rather than merely acknowledging Jesus as Lord, believers were encouraged to submit their fears, struggles, addictions, anxieties, and uncertainties to the One who reigns forever and holds the keys of Death and Hades.Key Themes:The Revelation of Jesus ChristThe Trinity in RevelationBiblical Symbolism and NumbersThe Seven ChurchesThe Blessings of RevelationJohn's Exile on PatmosThe Glorified ChristThe Already and the Not YetChrist's Dominion and AuthorityFaithfulness Through TribulationTimestamps:0:26 — The Book's Identity5:40 — Seven Beatitudes10:47 — The Trinity & Numeric Symbolism31:38 — John on Patmos & The Lord's Day35:05 — The Vision of the Glorified Christ39:33 — Christ's Declaration46:24 — The Already and the Not Yet51:24 — The Call

2 Corinthians 13:5-14, Matthew 28:16-20 The Rev. Dan Marotta

Rev. Ken Buck

Send us Fan MailThe words are familiar. The reality is staggering: one God in three divine Persons. We take a slow, prayerful walk into the Holy Trinity, not as a theological brain teaser, but as the living relationship that powers Christian life. If you've ever made the sign of the cross without thinking, or heard “Father, Son, and Holy Spirit” and wondered what it actually means, this conversation is for you.We unpack what the Catholic Church truly teaches: not three gods, not one God wearing three masks, but one divine nature shared fully by the Father, the Son, and the Holy Spirit. From there, we connect doctrine to devotion, showing why the Trinity is woven into every Mass, every sacrament, every Glory Be, and every moment we dare to call God “Father.” Along the way, we lean on the witness of saints and the steady language of the creeds to keep the mystery reverent and clear.Then we open the Bible and follow the “golden thread” of Trinitarian revelation through salvation history, especially the baptism of Jesus in the Jordan and Christ's command to baptize in the name of the Father and of the Son and of the Holy Spirit. We also clarify the often-confusing Catholic terms “person” and “nature,” so the faith you profess can feel less foggy and more like an invitation.If this helped you pray with more confidence and wonder, subscribe for more, share the episode with a friend, and leave a review so more people can find it.Open by Steve Bailey Support the showChat with US 24/7 Ask us anything https://chatting.page/mjxs9aerrtgm3lmpndlcepmbyosntrjnDownload Journeys of Faith App for Iphone or Android FREE https://journeysoffaith.com/pages/download-our-appJourneys of Faith brings your Super Saints PodcastsPlease consider subscribing to this podcast or making a donation to Journeys of Faith Help us Grow!Why you should shop here at Journeys of Faith official site!New Mega Search Engine!Lowest Prices and Higher discounts up to 50%Free Shipping starts at $18 - Express Safe Checkout Click HereCannot find it let us find or create it - - Click HereRewards Program is active - click Here

Read OnlineGod so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. For God did not send his Son into the world to condemn the world, but that the world might be saved through him. Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God. John 3:16–18Saint John the Apostle is identified in his Gospel as “the disciple whom Jesus loved,” a title that appears multiple times and has been consistently understood in the Church's tradition to refer to John himself (cf. John 13:23; 19:26; 20:2; 21:7; 21:20). By calling himself the beloved disciple, John was revealing his interior experience of the perfect love he encountered in Jesus. Certainly, Jesus loved everyone—equally and without limit. Yet John includes this personal designation not to claim favoritism, but to offer a personal testimony to the divine love made manifest in Christ's humanity—love he experienced firsthand and which changed his life.Love plays a central role in John's writings—not only in his Gospel but also in his letters and the Book of Revelation. In his First Letter, likely written to the Christian communities he helped convert and shepherd, John declares: “God is love, and whoever remains in love remains in God and God in him” (1 John 4:16). This is both a personal sentiment and a profound theological affirmation. John speaks from both divine inspiration and lived experience; he had walked with Love Incarnate. To say “God is love” is to profess that love is not something God merely does—it is who God is. God's love is not a feeling, not sentimentality, but the pure, self-giving, eternal communion of Father, Son, and Holy Spirit—a love that precedes and surpasses all creation.That mystery lies at the very heart of today's Solemnity. Because God is Love in His very essence, love naturally flows from His divine nature in superabundance. God loves because He is Love. Today's Gospel reveals the most perfect expression of that divine essence: “God so loved the world that he gave his only Son…” This eternal, Trinitarian love is made visible in time when the Father sends the Son, conceived by the overshadowing of the Holy Spirit in the womb of the Blessed Virgin Mary.Why does God give His Son? So that we might not perish but have eternal life. That is, so we may be drawn into the very life of God—into the Trinitarian communion of love. God desires to rescue us from condemnation and to share with us His Divine Existence.This is the essence of Divine Love. This is the Trinity. And this is the astonishing invitation extended to every soul: To believe in the Son is to begin participating in the eternal love that flows ceaselessly between the Father and the Son in the Holy Spirit—a love that never ends. We are invited to be caught up by the love of God into Love Himself: the eternal communion of the Father, Son, and Holy Spirit.Trinity Sunday is set apart on the Church's calendar to renew our awe, deepen our understanding, and intensify our worship of the central mystery of our faith: that God is One in essence and Three in Persons. While every liturgy honors the Trinity—through prayers to the Father, in the Son, by the power of the Holy Spirit—this solemnity invites us to pause and gaze more intentionally into the inner life of God as it has been revealed to us. We do not celebrate a theological abstraction but a divine Personhood: the eternal exchange of love between the Father and the Son, perfectly expressed and eternally proceeding in the Holy Spirit.Reflect today on the Most Holy Trinity. We were made to share in Their Life and Love. Though the fullness of the Trinity remains a mystery beyond human grasp, it is not beyond human encounter. Through grace, revelation, and contemplative union, God draws us to Himself—not to explain Himself, but to be consumed by Him. Celebrate this day by repeatedly praying one of the most ancient and simple prayers in the Church:Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen! Most Holy Trinity, I love You and trust in You!  Image: Leandro Bassano, CC BY-SA 4.0, via Wikimedia CommonsSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

In this episode we talk with our most frequent guest, Dr. Ronn Johnson. We discuss how the ancient and early church spoke on, dealt with, and developed the idea of Trinitarian doctrine.Dr. Ronn Johnson has a Ph.D. in Bible Exposition from Dallas Theological Seminary. His dissertation on the created gods of the Old Testament (“The Old Testament Background for Paul's Principalities and Powers”) provided him the opportunity to research the divine council worldview of the Hebrew Bible and apply it to New Testament exegesis. Ronn has taught Bible and theology courses at the college level for over 20 years, has pastored two churches in the Minneapolis area for fifteen years. He is also a sitting board member at the Dr. Michael S. Heiser Foundation and is also the Biblical Scholar for the Divine Council Worldview Podcast.Dr. Ronn has been known to ruffle a few evangelical feathers. He consistently urges Christians to remember and consider the ancient worldview of the Scriptures. He emphasizes that it does not always align with modern Western ideas that have been handed down through tradition, denominational creeds, or church statements. This is why we love and listen to him.Check out Dr. Ronn on the Divine Council Worldview Podcasthttps://open.spotify.com/show/4UdkIcEWNTw9EoniNWSa4eConnect with us:Social: Instagram.com/behindthecurtainpcYoutube.com/btcmysteriesTikTok.com/btcmysteriesEmail: behindthecurtainpc@gmail.comMusic in this episode: Opening & Closing track"80's Synth" By AlexHulgin

Across decades of reading and travel, something has struck me again and again: wildly different traditions, from Daoism to Hinduism to Christianity, converge on a threefold or Trinitarian model of ultimate reality. In this talk I trace that pattern through philosophy, theology, and modern physics, and suggest it reflects something fundamental about the nature of things.Many churches will be celebrating the Holy Trinity on Sunday May 31, Trinity Sunday.This talk was recorded live at St James's Church London, May 13th, 2026 as part of the Alternatives programme. The full video with human readable transcript is available on substack.

Why are 85% to 90% of Catholic kids walking away from the Church as adults—and what are the rare 15% of successful families doing differently? In this episode of The Catholic Coaching Podcast, Matt sits down with Catholic psychologist, author, and EWTN radio host Dr. Greg Popcak to look at the groundbreaking research surrounding the "Liturgy of Domestic Church Life." If you've ever felt like your parenting is reduced to a "toolbox of manipulation techniques" to force external compliance, this conversation is the breath of fresh air you need. Dr. Greg breaks down how families can transition from behavior-focused parenting to a deeply relational, Trinitarian model that emphasizes warmth, mutual self-giving, and mentorship. We cover:

The sermon centers on the profound truth that Jesus Christ, as the eternal High Priest at the right hand of the Father, is the ultimate intercessor whose perpetual, Trinitarian ministry ensures the effectiveness of all prayer. Drawing from Hebrews 7:25 and the theology of Owen and other Puritans, it emphasizes that Christ's intercession is not merely verbal but encompasses His eternal presence, His active intervention in times of need, and the ongoing atoning power of His blood, symbolized by His visible scars in heaven. This divine intercession—rooted in Christ's completed work and His intimate union with the Church—guarantees that every prayer offered in His name is heard and answered according to God's sovereign will and glory. The message calls believers to approach prayer meetings with confidence, knowing that Christ Himself is praying on their behalf, and to align their petitions with His eternal purpose, trusting that His intercession secures salvation to the uttermost for all whom the Father has given Him.

This episode argues for anon-Trinitarian, “new beginning” interpretation of John 1:1–4. John's“beginning” does not refer to Genesis creation or a preexistent divine Christ,but to the beginning of Jesus' ministry and the gospel message. “the Word” isthe human Jesus functioning as God's ultimate spokesman and agent, with phraseslike “the Word was with God” and “the Word was God” describing Jesus' intimaterelationship with and representation of the Father rather than shared divineessence. John 1:3 is better understood and translated as “all happened throughhim,” referring to the events and life-giving work of Jesus' ministry ratherthan the creation of the universe. John's introduction is about the new lifeand light which came to be through the historical man Jesus in the firstcentury, not about a pre-incarnate 2nd creator figure, or a personifiedwisdom/plan. Blog Text:https://landandbible.blogspot.com/2026/05/what-about-john-1-what-john-11-4-means.html  

This is a debate clip between Joel Settecase (Trinitarian Christian) and a debater promoting Oneness Theology. Debate clips seem to be doing well. Let us know what you think of this. ===================================================Download your free apologetics guide here: https://thethink.institute/store/p/transcendental-argument-for-god-tag-cheat-sheet-downloadable-pdf Men: Want to become the worldview leader your family and church need? Join the Hammer & Anvil Society. We provide in-depth education and community for Christian men: https://thethink.institute/society===========================================================Think Debates is a ministry of the Think Institute, NFP. We rely on the generous support of our Ministry Partners to pursue our mission. Your financial contributions help equip Christian fathers and their families with the education, resources and community needed to stand firm on God's word in today's challenging climate. Thank you for your help in preparing thousands of regular believers to explain, share and defend the Christian message all over the world.The Think Institute, NFP is a registered 501(c)(3) non-profit organization (EIN: 88-3225438). Donations to The Think Institute are tax deductible to the fullest extent allowed by law.Donate now: https://thethink.institute/partner

We can't believe it but here we are with our ONE HUNDREDTH EPISODE of And Also With You! If this podcast has helped you grow in your faith, would you consider supporting us with a donation?  DONATE HERE VIA PAYPAL, VENMO, OR APPLE PAY: https://www.paypal.com/ncp/payment/AQ74PDBMBXYVA +++ Like what you hear? We are an entirely crowd-sourced, you-funded project.  SUPPORT US ON PATREON: https://www.patreon.com/AndAlsoWithYouPodcast There's all kinds of perks including un-aired live episodes, Zoom retreats, and mailbag episodes for our Patreons! +++ Our Website: https://andalsowithyoupod.com Our Instagram: https://www.instagram.com/andalsowithyoupodcast/ ++++ MERCH: https://www.bonfire.com/store/and-also-with-you-the-podcast/ ++++ More about Father Lizzie: BOOK: https://www.penguinrandomhouse.com/books/762683/god-didnt-make-us-to-hate-us-by-rev-lizzie-mcmanus-dail/ RevLizzie.com https://www.instagram.com/rev.lizzie/ https://www.tiktok.com/@rev.lizzie Jubilee Episcopal Church in Austin, TX - JubileeATX.org  ++++ More about Mother Laura: https://www.instagram.com/laura.peaches/ https://www.tiktok.com/@mother_peaches ++++ Theme music: "On Our Own Again" by Blue Dot Sessions (www.sessions.blue). New episodes drop Mondays at 7am EST/6am CST! 

This episode consists of our opening statements. In my opening statement (slides here), I first briefly explain why a trinitarian should not want to identify Jesus and God. I assume that when my opponent says that “Jesus is God” he means that Jesus is fully divine/has the divine nature. I then explain a terrible problem of the official Christology of the Council of Chalcedon in 451: the implication that the divine nature of Christ is a someone (self, person) and the human nature of Christ is another someone (self, person). They try to fix this by asserting that there is only one someone there, but that’s no real solution. I then explain how later, the fully developed Chalcedonian catholic tradition does solve this problem by saying that Christ’s “complete human nature” (human type of body + human type of soul), is not, because of its “assumption” by the divine nature/eternal Son/Word, a human person. But this clashes with the clear New Testament teaching that Jesus is a man/human person. It is no help to say there there is a “human” person here, meaning a divine person who now bears some mysterious relationship to a human type of soul and a human type of body which don’t compose a human person. The problem is only exacerbated by the sixth ecumenical council in 681 at Constantinople, which seems to make each of Christ’s natures a person/self/someone by saying that each has a will (an ability to choose). Against this messy, catholic Christology I set out the clear New Testament teachings that the one God is (only) the Father himself, and that Jesus, his Messiah/Christ, is a miraculously conceived man, a human person born to Mary who did not have a biological human father. Properly trinitarian (tripersonal-God-involving) ideas seem to have originated in the latter half of the 300s, and so are alien to the thought world of the New Testament. Against various later speculations, the New Testament Jesus is the Messiah (a.k.a. the Son of God), a man, not an additional, lesser god to the one true god (the Father), or the same god as the Father, or a “divine Person” in an imagined triune god. I then explain five qualities which according to the New Testament Jesus has which rule his being fully divine. About Dr. Bird’s claim in his book Jesus Among the Gods that the New Testament Jesus is an ungenerated or unbegotten god, I point at that this is contrary to catholic traditions that say the Father “eternally generates” the Son. He also says there that the New Testament Son is supposed to “a Jewish god,” but, I object, that would make him the Jewish god, and so, the Father/Yahweh. I then lay out four lines of evidence that the New Testament authors did not think Jesus to be fully divine, and rebut Dr. Bird’s claim that early Christian theology should be seen as “incipient trinitarianism.” Dr. Bird says that he holds Jesus to be the second Person of the Trinity because this is what best makes sense of all of Scripture. The Bible teaches monotheism, that there is, strictly speaking, only one god, the creator, Yahweh. He points out that the Alexandrian Jewish philosopher-theologian Philo rejected the possibility of a human becoming a god and the possibility of God becoming a human. He suggests that if Philo had read John 1:1-14 he would have accepted all but the final verse. The author of the Fourth Gospel, Bird says, believes that Jesus in the eternal, divine Son, the Word–not (only) a man attested by God. The one God is known through his actions and is said in the Old Testament to create by his word and by his wisdom. Also, “the angel of the LORD” seems to be both God himself and someone else–a contradiction, or maybe a merely apparent one, a paradox. New Testament authors, he suggests, did not consider Jesus to be only human. In particular, the give him religious worship. They all thought Jesus to be “divine”–the only question was: In what sense? As Thomas said (John 20:28), Jesus is his god. Jesus is worthy of our worship. Paul closely associates together Jesus and God, often mentioning them together. Engaging with Jesus is engaging with the divine. Jesus in the New Testament doesn’t claim to be God, Bird argues, but texts like Mark 1:1-3, where the author applies a Yahweh text to Jesus, imply that he is Yahweh returning to Zion. Again, in Mark 2 we see Jesus forgiving human sins, which only God can do. And in Mark 14, before the high priest, Jesus claims that he will be co-enthroned with Yahweh, so that Jesus has divine authority. And John 1 teaches that God’s Word is one and the same with the man Jesus. Philippians 2 teaches the full deity of Jesus and says Jesus is worthy of worship–and so we see that Jesus participates in the divine identity. In 1 Corinthians 8:4-6, Bird says, Paul gives a revised, duality-including version of the Shema. And in Hebrews 1:3 Jesus is a representation of God’s own being, not a mere man. This Jesus has a unique relationship with the Father, enabling us to have a relationship with him. His opponents understood (John 10:33) that he was claiming ontological equality with God. Thus in Revelation 5 we see the Lamb getting the same worship that was given to God Almighty in the vision of Revelation 4. But Jesus does not deserve that worship unless he is fully divine. It would be blasphemy to worship Jesus if he were a creature. Jesus’s full divinity is also implied by prayer to Jesus. Of course, it took mainstream tradition a few centuries to work it all out. But Bird cites Eusebius the historian, Melito of Sardis, the Sibylline Oracles, Justin Martyr, and Ignatius of Antioch as early recognizers of the deity of Christ. He also mentions two pagan testimonies of the early worship of the Son–yet more support for “early high Christology.” Bird says that he’s not impressed with analytic theology, but at any rate, many analytic theologians are trinitarians, such as Oliver Crisp. He says that he is an exegete, historian, and theologian, suggesting that he is more qualified to answer historical questions about early Christianity. In his view early Christians closely associated Jesus with God and thought Jesus was “from the same source of divinity.” Trinitarian theology, he suggests, is not so much taught in the Bible as it is a hermeneutic, a way of reading it, a way of making sense of what the Bible as a whole affirms and denies. He points out that it does better, for instance, than modalism when it comes to reading the accounts of Jesus’s baptism. Contrary to what I said it my opening, Dr. Bird says we should think and take comfort in the fact that God was and is one of us, mentioning this 1990s song. In this way, he says, God moved from empathy to sympathy. This was far greater, he says, than sending “a super-human Messiah” to help us. Finally, while conceding that some early Christians may have thought something like what I presented, he suggests that the closest analogue to the Christology I presented was the Christology of the pagan Neoplatonist and critic of Christianity Porphyry, who acknowledged Jesus as (only) a pious and wise man. Bird’s Christology, he suggests, far better fits the Bible and the facts of history. Which side put forward the better opening case, and why? Leave us a comment below. Here below is the UCA-produced video. Special thanks to Canterbury Christadelphian Hall for hosting and recording this debate, and to UCA Podcast host Mark Cain for his expert help in producing the audio for this episode and for the video. https://youtu.be/tJKFqF7lYKY?si=KIfP2ez2tekxkztH Links for this episode: Dr. Michael Bird’s YouTube channel Dr. Bird’s blog, Substack Bird, Jesus Among the Gods (interview on Transfigured) Bird, Evangelical Theology, 2nd ed. Ehrman, Bird, and Stewart, When Did Jesus Become God? podcast 270 – Origen's “one God” podcast 348 – Novatian's On the Trinity – Part 2 – Two Thieves and Three Arguments podcast 277 – Was Christ tempted in every way? podcast 391 – Jesus' Temptations and Ours – Part 1 – Luke 4 podcast 392 – Jesus' Temptations and Ours – Part 2 – Things Apologists Say podcast 384 – Mainstream Christian Theologies in the Late 100s – Early 200s and Early Trinitarian “Fool's Gold” podcast 381 – Mainstream Christian Theologies in the year 240: What Trinitarian Apologists Don't Know Tuggy, Nicaea at 1700: Myths vs. Reality podcast 291 – From one God to two gods to three “Gods” – John 1 and early Christian theologies biblicalunitarian.com Catholic Theologian Hans Küng on New Testament theology This week’s thinking music is “Ignite! (instrumental)” by Lemon Knife.

Matt Skinner, Karoline Lewis, and Cody Sanders dig into one of the most theologically demanding Sundays of the church year.The lectionary texts span Genesis 1:1–2:4a, Psalm 8, 2 Corinthians 13:11–13, and Matthew 28:16–20. The hosts explore what it means to preach a doctrine that Scripture imprints rather than spells out, and why the Trinitarian formula in the Great Commission sends disciples not after their doubts are resolved, but right in the middle of them.

Have you ever heard the expression “a smoking gun”? It comes from an earlier era of guns when black powder produced a good cloud of smoke each time someone fired the weapon. Originally a smoking gun referred to a situation when someone was caught with the weapon in hand, still emitting smoke. The implication of this is not just that the smoking gun is evidence of the person’s guilt, but that such is conclusive and undeniable evidence. Today were going to consider the topic of bias in our English Bible translations. I’m going to present to you four independent grammatical smoking guns of Trinitarian mischief in evangelical translations. In each case, rather than rendering the source language into the target language, we’ll see how translators tweak the translation to support the personality of the holy spirit.   Listen on Spotify   Listen on Apple Podcasts This talk was originally presented at a Unitarian Christian Alliance (UCA) event held at the Cantebury Christadelphian Ecclesia in Melbourne, Australia on March 21, 2026. Thanks to the Christadelphians for providing a venue and giving me access to the recording. —— Links —— Download the slides from this presentation Read the article that inspired this presentation Support Restitutio by donating here Join our Facebook group, follow on X @RestitutioSF or Instagram @Sean.P.Finnegan or Threads @sean.p.finnegan Leave a 90 second voice message via SpeakPipe with questions or comments and we may play it out on the air Who is Sean Finnegan?  Read his bio here Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price. Get the transcript of this episode Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library.