Podcasts about unjust

A viewer named Stephen poses a hard question: if a repentant abortionist can be saved on his deathbed and never "pay" for his crimes, doesn't that make God's promise of vengeance and justice a lie? Dr. William Lane Craig responds that the listener has confused justice with grace — the gospel was never about earning salvation through works, but about a mercy that saves sinners who turn to God in genuine repentance and faith. Craig explains how penal substitutionary atonement satisfies both God's justice and His mercy without compromise, argues that "Vengeance is Mine" is being read out of context, and challenges Stephen to examine why grace toward a repentant sinner feels unjust rather than something to rejoice in.

OA1277 - We continue our coverage of the Trump administration's criminalization of dissent with a brief update on the sentencing of the last remaining Prairieland defendant and a closer look at similar federal prosecutions of ICE protesters in Minneapolis, Spokane, and a number of other jurisdictions. Matt then explains how the DOJ just complicated a case against someone alleged to have leaked the second Jack Smith report in the funniest possible way. Finally, in today's footnote: that one time that Dan Crenshaw and William Shatner tried to make Starfleet happen. “Final federal Prairieland ‘antifa' defendant sentenced to six years after helping shooter evade arrest,” The Dallas Morning News (6/6/2026) Indictment in United States v. Stuckart et al., Eastern District of Washington (7/9/2025) “DOJ Targets Anti-ICE Demonstrators with Conspiracy Charges,” PBS Newshour on Instagram (3/31/2026) Indictment in United States v. Sant et al., District of Minnesota (6/11/2026) Trump's Spaghetti-Against-the-Wall Indictment Against ICE Protesters — and How to Fight It, The Intercept (6/17/2026) “As ICE protesters like ‘Spokane 3' are targeted, many still stand up,” Seattle Times (6/15/2026) “In-Your-Face DOJ Aide Rides Prosecutors for ‘Chief Client' Trump,” Bloomberg (2/19/2026) ‘Go Big and Go Loud': Inside the Justice Dept.'s Push to Prosecute Protesters, New York Times (3/19/2026) Indictment in United States of America v. Carmen Mercedes Lineberger, Southern District of Florida (5/19/2026) “William Shatner Wants to Know: What the Heck is Wrong With You, Space Force?” William Shatner, Military Times (8/26/2020) Check out the OA Linktree for all the places to go and things to do!

Group Guide Use this guide to help your group discussion as you meet this week. 2 Samuel 21 Chet Phillips Download TranscriptGood morning. My name is Chet. I'm one of the pastors here. If you will grab a Bible and go to 2 Samuel, chapter 21. We've been working our way through 1 and 2 Samuel and we have reached what commentators call the epilogue of 2 Samuel that the main story has ended.And in the final four chapters, we're going to be in chapter 21. In the final four chapters, we're going to have six pictures that are kind of closing pictures on the kingship of David. And they are not in chronological order. They are in a thematic order. And they're meant to kind of sum up the picture of David for us.The actual story of David's death and Solomon becoming king, that doesn't happen until 1 Kings. You got to work all the way through into 1 Kings for that to kind of to pick up there. So, what this is is almost like the movie's ended, the end credits are rolling, and then it's cutting to different scenes or showing you different pictures of things to try to kind of give you the last picture that it wants you to have of King David. And so, we're going to see two of those pictures today. Now, I heard one pastor put it this way in regards to this text.It's not difficult to understand, but there are aspects of it that are difficult to accept. And so, we're going to go through this text that has some difficulties in it for us. Our hope is to understand why it's here. What was the author trying to tell the people in the original the original hearers? What how would they have understood this?What are we trying to see about David? And then as from our standpoint, what should we do with a text like this? And how do we understand this kind of text? And so hopefully we'll be edified by it, pointed towards Jesus in it. But let's pray and then we'll jump in.Lord, we ask for your mercy. We ask for your grace. and we ask that we would honor you well in the reading and the studying of your word and in submission to it. May your spirit be at work and help us to love Jesus more in Jesus name. Amen.Chapter 21 verse one. Now there was a famine in the days of David for three years year after year and David sought the face of the Lord. Okay, so famine in this region is not uncommon, but three years of it is is getting bad. And we're told that David starts asking the Lord. We don't know exactly when he began, but he's seeking the Lord to understand what's going on here. it's starting to seem like one of the covenantal curses, which is in the in Deuteronomy and Leviticus, if they don't follow the law, it says that your your crops won't yield their fruit.You you will find that your trees don't produce. And so he's starting to go and ask the Lord, is something going on? What's happening here? And this is what happened. Says David sought the face of the Lord.And the Lord said, there is blood guilt on Saul and on his house because he put the Gibeonites to death. So the king called the Gibeonites and spoke to them. Now the Gibeonites were not of the people of Israel, but of the remnant of the Amorites. Although the people of Israel had sworn to spare them, Saul sought to strike them down in his zeal for the people of Israel and Judah. Now, there are several things we need to consider that are going on right here in this text.One is Saul was the original king. Saul is not king anymore. Saul is dead. But there is guilt on Saul, on Saul's house. This blood guilt on Saul. in Saul's house for something that Saul did and the entire nation is paying for it.There's a famine in the land because of blood guilt. Now, blood guilt is a specific thing in the law that is the shedding of innocent blood. And so, there's blood guilt because Saul led the people to attack the Gibeonites. And it says they weren't the Gibeonites aren't the people of Israel, but the people of Israel had promised to protect them. Now, that going to take a little history lesson.That happens in Joshua chapter 9. So, Joshua is sent in with the people of Israel to take over the land. They're they're marching through. They're supposed to get rid of all the Amorites. Well, the Amorites who live in Gibby find out that they're coming and they think this isn't going to go well.So, they come up with a trick to make it seem like they're from another place. They show up. They meet with the people of Israel and they make a covenant with them. People of Israel shouldn't have made this covenant. They should have consulted the Lord, but they make it.When they find out they've been tricked and that the Gibeonites aren't from a far land, but they're from right here and they're a part of the people group they're supposed to get rid of, the people of Israel are like,"Let's kill them."And Joshua and the elders say,"We can't. We promised that we wouldn't. We co we signed the Lord up in covenant with them that we would not kill them."So we we can't. Then we would make it seem like God is a liar and he is not. And so we have to keep this promise.Well, Saul in his zeal not for the Lord, but for the people of Israel and Judah. So, he's running around going,"Israel, Israel, Judah, Judah, Judah, oi, oi, oi."Stuff like that. He's super zealous for his people. He decides the Gibeonites, who've been here forever, who are a subjugated people, we're just going to kill all of them. And so, this would have been a massacre.These people would not have been, they were surrounded by the people of Israel. They were servants to the people of Israel. they would not have been in a position to defend themselves. And he just starts killing them. That story, this is all we get of that story. There's no place that tells us that anywhere else in the text.And so David says,"Why is there a famine?"And God says,"Saul broke a 400year-old covenant that he was supposed to keep."So there's a couple of things. One is God expects you to keep your promises. We ought to be people who keep our promises. Now, if you want to not make a lot of promises, that's fine. Like, if if today you came over to me and said,"Why haven't you given me $5?You've sinned against me."I might would argue,"No, I haven't. That's not like a thing I have to do. I have not sinned against you."But if I had promised to give you $5 and then didn't give it to you, have I sinned against you? Yes. And have I sinned against the Lord?Yes. So somehow in our agreement, the Lord gets involved. He binds covenants together. Now they specifically had done it in the name of the Lord. But even as we make agreements with one another, we can still sin against God by being the type of people who don't keep up with our end of the agreement.And we'll say things like,"Yeah, but we made that deal like 10 years ago."This was 400 years old, and Saul was meant to keep it.Here's the other thing that's happening in this text. Saul was the representative head for the people of Israel. So as king, he can sin on their behalf and lead them all into sin. He's the representative head of the people of Israel of his family. And so he sins and it spreads.The consequences spread. And David as the representative head of the people of Israel now is going to have to figure it out. That's why it says he calls the Gibeonites. When he finds this out, he's got to fix the problem. Now, we don't think about headship that often, but one of the New Testament pictures we're given, it's Old and New Testament, is that husbands are the head of their family.They're head of their wife. They're the head of the household. So, I want to say to husbands in the room, every problem in your house is your problem. You don't get to say,"Well, that's her thing. Well, she's the one who deals with the kids.Well, she told me she didn't want me to be involved in that, so we'll just see how it goes."That's not how it works. David doesn't get to go,"Well, that was Saul's fault. take it up with Saul. Oh, he's dead. Let's move on. David has to try to figure out this problem because he's the representative head for the people of Israel.So, that's where we are. That's what's happening at this moment in the text. Okay.So, he's called the Gibeonites.Verse three. And David said to the Gibeonites,"What shall I do for you? And how shall I make atonement that you may bless the heritage of the Lord?"There's blood, guilt, there's sin. There needs to be atonement. How can we atone for this sin?That's what he's asking. The Gibeonites said to him,"It is not a matter of silver or gold between us and Saul or his house. Neither is it for us to put any man to death in Israel."And he said,"What do you say that I shall do for you?"So he calls them together and says,"How do we make this right? How do we atone for this?"And they say,"Is it sitting the sort of thing that we can settle out of court? It's not the sort of thing that's not a matter of silver and gold.You can't just pay off this debt with money. And then they say,"And we're not allowed to put people to death. That's not the position that we're in."And then they stop talking. Because what they're saying to him is,"But you can put people to death."So he says,"What do you want me to do for you?"Because there's a blood debt.Verse 5. They said to the king,"The man who consumed us and planned to destroy us so that we should have no place in all the territory of Israel, let seven of his sons be given to us, so that we may hang them before the Lord at Gibeah of Saul, the chosen of the Lord."And the king said,"I will give them."So they said,"We want seven of his sons. He killed us in our place. We want to kill them in his place. in his location. We want to hang them before the Lord as a representative sacrifice.That's what they're going to propose. David says,"We can do that."So, they're going to take these seven sons, seven relatives of Saul because Saul is dead, and they're going to make them pay this blood debt. Now, it's not equal because for Saul to try to eradicate them is basically what they're saying. He tried to wipe us out of here. I seriously doubt he'd only killed seven men.So what they request is representative atonement. And even if it's horrific and gruesome, this idea of rounding these guys up, going to their home, knocking on the door, and saying,"Hey, you're related to Saul. You've got to come. You're going to pay this debt."And having to go kill them publicly, have a public execution. At least the impulse should make some sense to us.If you found out that in North Korea they had overthrown the rule of the Kims and that they had gone into the royal palaces and they had killed every Kim they could find, we go,"Well, that I mean I understand it. I understand that they don't want that household, that family rising up again. I understand that they're trying to make them pay for all that they've done in their um ruling over them and their hardship."It's like we can understand the impulse even if there's parts of it that are revuls repulsive to us. But they asked for seven and David says yes. And then it says this verse 7.But the king spared Mephibosheth the son of Saul's son Jonathan because of the oath of the Lord that was between them between David and Jonathan the son of Saul. Now we don't exactly know when this took place but we know it does seem like it's after Mephibosheth has been found and is apart. Then it says,"The king took the two sons of Rizpah, the daughter of Aiah, whom she bore to Saul, Armoni and Mephibosheth."That's a different Mephibosheth. That's uncle Mephibosheth. And the five sons of Merab, the daughter of Saul, whom she bore to Adriel, the son of Barzillai, the Meholathite.If you remember Barzillai from a couple days ago, the 80-year-old man, that's not him. It's a different Barzillai. So, we got two Mephibosheth, two Barzillai. and he gave them into the hands of the Gibeonites, and they hanged them on the mountain before the Lord, and the seven of them perished together. They were put to death in the first days of the harvest at the beginning of the barley harvest. Now, this would have been a scant barley harvest or a non-existent barley harvest, but right at the beginning of the barley harvest, in the middle of this famine, which the Gibeonites are also having to deal with the famine, they hang them and put them to death.This next part is very sad. Then Rispa, the daughter of Aiiah, took sackcloth and spread it for herself on the rock from the beginning of the harvest until rain fell upon them from the heavens. Now, the beginning of the harvest is in April. Guaranteed normal rainy season. That's the starting of the dry season.Normal raining season doesn't start till September, October. Rain is almost non-existent during that middle period. It is possible there was some rain that came sooner, but it's also possible she was doing this for months. She did this until rain fell from the heavens and she did not allow the birds of the air to come upon them by day or the beasts of the field by night. So she sets up a vigil.She was not able to save her sons and her nephews from death, but she goes and camps out in front of them. She's not going to let birds pick their eyes out. And she's not going to let beasts come by and eat them. And she sits in front of them while they bake in the sun, while they rot, while they decompose. And she gives them as much honor as she can possibly give them, which is the only thing she knows how to do.It's horrific. But she has two sons and she's not going to let them be dishonored any further than they have to be.Verse 11. When David was told what Rispa, the daughter of Aiah, the concubine of Saul, had done, David went and took the bones of Saul and the bones of his son Jonathan from the men of Jabeshgilead, who had stolen them from the public square of Bethshan when the Philistines had hanged them on the day the Philistines killed Saul on Gilboa. Those are all events that have been we've gone through previously in 1 and 2 Samuel. And he brought up from there the bones of Saul and the bones of his son Jonathan. And they gathered the bones of those who were hanged.And they buried the bones of Saul and his son Jonathan in the land of Benjamin and Za in the tomb of Kish his father. And they did all that the king commanded. And after that God responded to the plea for the land. David finds out what she's doing and he goes,"Okay, they're still hanging there."He's going to finish putting into this. He goes and gets the bones of Saul and Jonathan, the bones of the men who've been hanged, and he buries them.And after that, God responds to the police. So this agreement made between David and the Gibeonites, God honors the payment, accepts the atonement of blood for blood, and responds to the plea. That's the first picture that we're given that it's about to immediately swap to another picture. We're going to take a moment when we get done with both of them to try to understand what is it saying to them. How would they have understood this?And then how do we understand it? So second picture, that's first picture.Second picture, there was war again. And this is again not in chronological order. There's no really these are just kind of floating out there. There was war again between the Philistines and Israel. And David went down together with his servants, and they fought against the Philistines.And David grew weary. And Ishbi Benob, one of the descendants of the giants, whose spear weighed 300 shekels of bronze, and who was armed with a new sword, thought to kill David. But Abashai, the son of Zerui, came to his aid, and attacked the Philistine, and killed him. Then David's men swore to him,"You shall no longer go out with us to battle, lest you quench the lamp of Israel."There's several things that are going to happen in this section. First, we see that David at some point was getting older, was getting tired.They said,"Look, you can't go out with us."So, they're giving some explanation to why David quit going out with the army the way that he used to. We see Abashai, the son of Zerui, who's shown up consistently throughout this, showing up and saving David's life. We also see a giant and there's going to be several giants in this text. And so I have a couple of things to say when it comes to the idea of giants. One, this does not have to be the most fantastic thing in your mind.The idea that there are giants. There are giants in the Bible. We're going to talk a little bit about the fantastic side of that in a second. But it doesn't have to be the most fantastic side of things. I want to show y'all a picture.This is a picture. I had AI put two pictures together, but the guy in the middle is 5 foot seven, 5 foot eight. He would walk amongst us and not really stand out. You wouldn't be like,"Wow, what an average fellow."That's always you just be here fine. To his left is a tribe of pygmies.This was taken recently. They exist in Africa in the jungles. The average height of the pygmy tribes is about 5t tall for males. So they're about 5t tall. To his right in South Sudan, there are the Dinka people who have whole families at the average height is 6'5.If the Pygmies had to go fight the Dinka, they might be like,"Oh my goodness, those guys are huge."They may say,"We spied them out and they look like they made us feel like grasshoppers."So all I'm saying, the whole point of showing you this, other than I think the picture is neat looking, is that that's just normal genetics at play right now. These families of giants were just families that had genetics that we're playing into they're really big. And in a world where the biggest baddest guy kills people and gets all the women, he can have a whole lot of children. And so what we have is several families, sons of Anoch, sons of Rafa, that just were really big. And there's several giants.It doesn't have to be this big fantastic thing. You can pull that picture down. The other thing is, just side note, there are some things in the Bible that we don't have all the answers to. How exactly does this work? How many were there?What did they look like? Why does this one guy we're about to read about have six fingers and six toes? I don't know. But if you get on the internet, you can get sucked into a black hole of weird stuff that is unhelpful. And there are people who some are I would say lack wisdom or misguided and I would say some who are evil and demonically led who are trying to pull people into the oddest corners of the Bible.And they want to tell you that well you really got to find out. We we've got to we got to get behind this thing. We got to figure it out. We got to get underneath it. There's something really going on.There's a secret in the Bible and you got to hold it like this and squint with your left eye. It's like what are you talking about? That that's not how it works. So whenever there's like this mystery, this hidden thing, this secret thing, only we know about it. We figured out where the lost 12 tribes went.All this mess, the Bible is extremely clear. There was a mystery. It's been revealed in Christ. All the wisdom and knowledge is found in Christ. He's the revealing of God's promises.The book of Revelation, which is going to reveal, pull back the curtain and show you, it's the revelation of Jesus Christ. It is not unclear. So, if somebody's pulling you into some weird niche thing and they're like,"You have to know this."If I did, can I tell you, it would be in here very clearly. Do you know how many times Paul repeats himself? If I had to know it, he'd have written it in like four of his letters.If it was the most important thing, like it would be showing up and stuff. Now, there are times where we're basing some information off of one piece of little thing we have, but the non-essential pieces of the faith is clear. The revelation of Christ is clear. So, I would suggest you do what David does, what his mighty men do here, which is put the giants to death and then live your life free of them. So, if there's weird little things you like to get into, get done with that and live your life in the joy and the freedom and the hope of the gospel and the clarity of the scriptures.That's all I'm going to yell at you about that at this moment.Verse 18. After this, there was again war with the Philistines at Gob or Gob. Then Cib Cibekiah the Hushathite struck down Saf who was one of the descendants of the giants. And there was again war with the Philistines at Gob. And Elhan the son of Jaier Orahim the Bethlehemite struck down Goliath the Gitite, the shaft of whose spear was like a weaver's beam.Okay, Goliath the Gitite is just another way of saying Goliath of Gath, which means a whole lot of ink has been spilled over this one verse where people are talking about what does this mean? And there's all kinds of weird theories like Elhanan must have been David's nickname. I don't think so. Couple of options for who this Goliath of Gath is. One, there were two guys named Goliath.That's possible. We already ran into two Mephibosheths and two Barzillais. Two, Goliath is a title, not a name. Three, there is a textual issue here and it's supposed to say brother of Goliath of Gath, which is what sec first Chronicles, I have it written down, 1st Chronicles 20:5 says that Elhanan killed his brother. And there are only a few places in the Old Testament we have very trustw trustworthy manuscripts, but it's possible that we're just missing a word here.Anyway, we're not going to spend any more time on that. But he kills a giant.Verse 20. And there was again war at Gath. It's verse 20. And there was a man of great stature who had six fingers on each hand and six toes on each foot, 24 in number. He also was descended from the giants.So there's some genetic anomalies going on here. Also, whenever they start telling you how much their clothes weighed or how many fingers they had or whatever, usually those people are going to die. And I think they just count that out and weigh it later. I don't know if he was swinging his spear and they were like ducking and being like,"Does his hand look weird?"I think maybe they figured it out later. I high-fived him.It felt like a lot. All right, verse 21. And when he taunted Israel, Jonathan, the son of Shimi, David's brother, struck him down. These four were descended from the giants in Gath, and they fell by the hand of David and by the hand of his servants. And those are the two pictures we're going to look at today.Now, the first thing I want to ask quickly is why? What is this serving? In the epilogue of David, what point is this making? I think the first story is reminding us, putting in our head that David is sorting out the leftover problems from Saul. That some of the problems that happened during David's reign weren't even David's fault.He He's coming in and fixing problems caused by Saul. I also think it's showing that even when David had negative things happen in his reign between his house and Saul's house, it wasn't David just seeking to get revenge on Saul. That David was trying to navigate difficult situations. And at the end of this, he even tries to show as much honor as he can to them by burying them even though the Gibeonites hadn't treated him that well. I think that's the first story.David as representative head is fixing problems on behalf of the nation, fixing problems left by Saul and not trying to have a ton of hostility between his house and Saul's house. I think the second picture is, hey, you remember how there used to be giants? You know how there aren't anymore? Y'all should be thankful to David. That's the second picture is just the Philistines used to be a big problem after David.They're not a big problem. Giants used to be a big problem after David and his mighty men. They're not a big problem. like it's just a picture of remember that David went to war for us. Remember that David cleared out problems. Remember that David defended us.I think that's basically what that second picture is doing. Now for us as we read this story and we try to understand how should we think about things like this.The first thing that I would recommend to us is that there's something going on with the idea of blood guilt. This idea of collective guilt, this idea of headship, representative headship that has guilt on us that we ought to consider. And I specifically had this in mind as we're going into Fourth of July and celebrating this this, you know, America 250. You I'm glad America's been here for 250 years. And if the Lord delays his return, I hope America hits another 250.I hope there's an America 500 and that all the states in the union allow fireworks and it's a blessed occasion. But I hope that the next 250 years are years of peace, justice, righteousness, goodness. I hope they're years of obedience. I hope they're years of worship. I hope that this isn't just a a pagan nation that exists for a long time, a powerful nation that exists for a long time.I hope it's a faithful nation. And we ought to consider if there is shared guilt and blood guilt that can spread to peoples and to a nation and that can pollute the land. The Lord even talks about when sexual sin in Leviticus, he says that the land will vomit you out because they've piled up this sin. Then we ought to be people who pray for our nation, for our leaders, who repent for our nation, for our leaders. I came across this quote as I was studying this this week, and I want to share it with you. says,"We think of the unknown slaves who died in despair on southern plantations, the unknown immigrants who died in squalor outside northern factories, and the unknown faces of infant children today who will never see the light of day because of the sins of their mothers and the conspiracy of a wicked society."None of these names are unknown to God.None of the crimes forgotten in the annals of his perfect justice. How great is the blood guilt on this land as with the land of so many other nations that have already fallen under the sword of God's providential justice. So may the Lord bless us, but may he be merciful on us. And may we be people who pray for the grace and the mercy of the Lord and for things to change and for things to be good and for there to be righteousness here. And the idea that everything the US does is excellent because the US did it.Let us not be fooled into believing that. But let us be people who long for another kingdom where certain things never take place. I think that's one of the things that we should see in this text as we consider the idea of blood guilt and shared guilt and representative headship. May we be repentant and prayerful and hopeful in the light of God's goodness to move forward well. But I think there's a problem in the middle of that that we have to reckon with.When we read this story, we we see that there's shared guilt, which is foreign to us. Feels wrong. That Saul could commit a sin and that it would be on his family and that it would the whole nation would have to pay for it and then Saul's children would have to pay for it feels wrong. And that God would accept the sacrifice at the end feels wrong. You almost want God to show up at the end and go that y'all did this wrong.Why are you rounding up people and killing them for something Saul did? But he doesn't. He says he accepts. He accepts the plea for the land. And so there's part of us that is like,"This doesn't feel fair.This feels off."We want to look at this text and go,"This text, this is unfair. That idea is unfair. And therefore, it's unjust and therefore wrong. And maybe God's evil."That's kind of the track we follow. So I want to share a story with you, and I'm kind of coming at this from the side to try to help us wrap our head around something.So we're going to change subjects for just a second. I want to read a story. This was recently posted online by Nouaga, if I'm pronouncing that correctly. He's Japanese. He wrote this story, posted it online.Some of you may have seen it, maybe you haven't. I want to read it to you. He says,"USA, a Mexican restaurant. We had not yet ordered anything and the food was already arriving. Chips, salsa, unrequested, free.I stopped the waiter. We have not earned these. They just come with the table, man. Okay.Now, he didn't say,"We've not ordered these."He's Japanese. He said,"We have not earned these."There's something going on here for him. Let's see what happens. They come with the table. In my land, hospitality is a debt.Every gift creates an obligation weighed carefully, returned in the proper season with interest of feeling. Here, the gift arrives before you have even proven you can pay for dinner. This is not an appetizer. This is a declaration. We trust you.Eat. chips hit the table and he starts having psychological problems. He is working his best to process what on earth is happening. And it is culturally cross so many lines for him that they've made a declaration of trust. Now, do you feel well trusted when chips hit the table? I don't think you've ever thought about it.I ate with the gravity the moment deserved. People are snacking, eating chips. He's eating with gravity over here. And then I must report this calmly. The basket emptied and a new one appeared.Did we? Like he's trying to What is happening? Refill. The waiter said it's bottomless. Bottomless.They have wells of salsa. The supply lines of this nation are beyond anything my ancestors imagined. My friend warned me,"Don't fill up on chips, dude. Too late."I had accepted three baskets. Honor demanded each one be finished.An unfinished gift is an insult. By the time my actual food arrived, I was a ruined man. This is a trap for a Japanese person because if you finish the chips, they're going to give you more. But he has to finish the chips or he's dishonoring the whole group of people that have brought him here. He's dishonoring those who have handed to him.He's got to honor the gift. He's got to finish the chips. And when he does it, another basket arrives. He says,"Thank you."And goes back to eating with the gravity the moment demands. It says this,"I was not hungry.I was not comfortable. I had been defeated by a courtesy."Generosity that arrives before the request cannot be repaid. It can only be survived. I know the rule. I have made my peace with the basket.One basket. Two at the most. Who am I deceiving? There is no number of baskets I would refuse. The trust of a nation is in that salsa and I intend to honor all of it.Now, have you ever been in a Mexican restaurant and thought,"The trust of the nation is in this salsa. I must honor their trust."Not once, not ever. And as he describes this to you, it's like,"What are you even talking about? How is this an honor shame situation? This is we're at a restaurant.How are you having to honor their gift? They're just giving you chips. Like the it doesn't compute for us. And what happens when we interact with someone who has a completely different culture because you've just been trained in a culture. You've just been equipped in one.And there are things that are ingrained in you. If I'm somewhere and there are no seats and there's a lady, I have to get up. And I'll say,"Here, you have the seat."And if they say,"No, you sit."Then we both just stand because I can't sit back down because I'll die inside and think about it later. I'll ride in my truck later and be like,"I was sitting. They were standing.What have I not?"Like it messes with me because it's been it's built into me. We We all have these things. He has that. So he's overthinking chips where we're all free and we can explain it to him, but he can't not feel it. He can't not feel the chips sitting in the basket.I'm sure there was a moment when he was thinking,"Don't eat But he's like,"I have to or I'm bringing shame and not handling this well and I've got to be thankful and the trust of the nation is in this salsa, whatever that means."Now, what happens when we interact with people of other cultures like that is that we'll often look at them and go,"Huh, that's how y'all think about that? That's interesting. That's not how we think about it, but that's interesting. It's it's weird. You might ask more questions, but there's this level of humility.We'll read things in the biblical text where we're bringing our same American, Western sensibilities. We'll run into something that we don't understand and we'll go,"Well, that's wrong. Feels unfair to me. Unfair means unjust. Unjust means wrong.Wrong means evil. If God's like this, then he's unfair. Unjust, wrong, evil. I don't have to follow him. I don't have to believe him."and we will come with the most insane level of blind confidence that if it goes against my sensibilities, I'm right, it's wrong, and God can be dismissed.Now, in this situation, if we're going to have a handful of humility and a handful of blind confidence, and we have to choose who we're going to interact with, God or noaga, who gets humility and who gets confidence? I'd say let's hit Nounaga with blind confidence and let's walk towards God with some humility. But we so often just go, it feels sideways to me, so it must be wrong. And if I feel it, then it's wrong and so this can't be good and therefore I can get rid of it. What ought to happen when we hit a text and we go,"Wait a second.Headship guilt. Wait a second. Blood sacrifice from family members to pay this back. There's blood guilt. I don't understand that.What we ought to realize is there's something wrong in my understanding. I'm missing a piece and I've got to submit to this because God has authority over me and he's right. I'm not wrong. If God is real and we believe that he's real and that he's over all things, then we should expect to find things in the Bible that confront us and that correct us. If every time you run into one of those, God has to conform to you, well then you're God and you're in charge.So, we should expect there's going to be moments like this. And y'all, you you can come to the scriptures and go, I don't understand that, but I'll submit to it. I don't understand exactly how that works, but I'll I'll believe it. And that exact same framework I just gave you, you use all the time. You use it, you've used it with your parents, you've used it with a mechanic, you use it with an accountant, you've used it with a doctor.They explain something to you and you don't go,"In order for me to take this medicine, I'm I too must become a doctor. You just go,"I don't understand. I don't understand half the words you just said, but I trust you. And we come to the scriptures and we'll read something we don't understand and go, I guess it must be wrong. I guess I can dismiss God.And that is the most arrogant, prideful, nonsensical position to hold. This is hard to understand. It's hard to It's easy to understand. It's hard to accept. It's hard to get our jump past our sensibilities.This idea of guilt that spreads. But what that means is that there's more to sin than you understand. There's more to sin than you realize. If sexual sin can pollute the land, and if blood guilt can pollute the land, and if it can be shared down to families, and if everybody can pay for it, there's more to sin than you understand. It's actually more dangerous than you think it is.It's like if you tell a child to wash their hands and they look at their hands and go,"They're not dirty."It's like,"That's not how it works."Your hands could be coated in diseases. We don't know. Just wash your hands. And knowing you, they probably are. Go wash your hands.Like, that's And we're like, well, that's not how sin works or this sin isn't a big deal or it's just my sin or it's just their sin or it should it's like that's not how it works. And we should look at passages like this and realize there's more to it and it's more dangerous and it's more heinous. And that we should walk with some level of humility. And whether you like it or not, this idea of representative headship and representative atonement, it's the exact situation you find yourself in. We had a representative named Adam who is the representative head over all of humanity.And he rebelled against God. And we've all been born into Adam into sin because of what he did. This is why the Bible will say things like,"In Adam all die."When you were born, before you got a birth certificate, you were theologically, metaphorically handed an undated death certificate. It's a guarantee because we're in Adam and his sin has spread. and it has to be paid for. And if we read something like this and go there's a 23 and me roundup where they went and got these guys to have their blood pay for this debt and we we repulsed by it.But there's a reality of Jesus showed up to pay a blood debt so that there might be forgiveness. That's what Hebrews 9:22 says. Indeed, under the law, almost everything is purified with blood and without the shedding of blood, there is no forgiveness of sins. So that Jesus has to come pay a debt. So that in this story, it's as if David were to respond and say,"Well, Saul sinned on behalf of the people.He was the king. I'll pay the debt on behalf of the people. I'm the king. I'll be their new representative. Hang me up."the gruesome picture of a son being stripped and impaled before his mother to be laid out in the sun to die on behalf of others for sin he didn't commit is the exact picture of the cross and the exact hope that we have that there was a representative head who did not sin on beha our behalf but saves on our behalf who paves on our behalf This is what 1 Corinthians 15:21-22 says.For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. I want to read a quote by Charles Simeon in reference to this passage. He was a pastor in England. He says,"The blood of Saul's sons was poured forth as a sacrifice to national justice and as a means of averting the divine displeasure."And it was considered by God as an atonement for the sin which Saul had committed.How much more then will God accept in our behalf the blood of his own son who was sent into the world for the express purpose that he might expedate our guilt and procure for us reconciliation with our offended God. You are either in Adam alone or you're in Christ. We're all in Adam and you can stand in Adam and be under guilt or you can have Christ be your representative head to pay the guilt for you. And you don't have to understand how that works. You just need to understand that it works.That you can humbly walk to the Lord and say,"I don't exactly know how guilt works. I don't exactly know how sin works this way. I know that I've sinned, but I don't know how it works that I'm under this curse. But I understand that you're willing to accept the sacrifice of Jesus. You're willing to accept his atoning blood.You're willing to let him pay on my behalf. And I want him to pay on my behalf. I want to be saved. I want to be rescued. I want him to be my representative head.And you don't have to understand exactly how that works, but you just need to know that that's how it works. And that we get to have Jesus represent us to the father so that we might be forgiven. And if Jesus represents you to the father, you are forgiven. The atoning sacrifice has been paid. So, may we read texts like this with a level of humility, and may we read texts like this in a way that helps us appreciate the goodness of Christ on our behalf.The band's going to come back up.In a moment, we're going to receive communion, which is where we as Christians take time to remind ourselves of the hope of the gospel. We have communion elements set up in the front here. Here we have them in the back. And in that corner there, if you have a gluten allergy, we have a a gluten-free table. And what we do when we take communion is we remind ourselves that there is blood that has been shed on our behalf, that an atoning sacrifice has been paid, that the debt has been covered, that Jesus Christ really came for the express purpose to bridge and reconcile us back to God.It is something for Christians to partake in where we take the body where Jesus said on the night he was betrayed he took bread and he said this is my body broken for you and he gave it to them and said take this and then he took a cup and he said this is my blood shed for the forgiveness of sins take drink and so we take the bread reminding us of the body of Christ that's broken we take the cup we drink reminding us of the blood that was shed and the new covenant that was made with us and we take it reminding ourselves that the atonement has been made.If you are not a Christian, then do not take communion. But we would invite you to come to know Christ and to ask him to be your representative head to rescue you and to get you out of this problem.Let's pray.Lord, may we approach you with humility. May we honor your sacrifice and your generosity and your grace. And Lord, may we hide behind the representative sacrifice of Christ that pays for sin. Trusting in you and you alone in Jesus name. Amen.When you are ready, take and eat.

Sunday Bible Lesson (second half): 3:5-8 The Judging God not Unjust. Taught by Dr. Chinyere Onwubiko at Berean Bible Church, Bay Springs, MS.

Sunday Bible Lesson (first half): 3:5-8 The Judging God not Unjust. Taught by Dr. Chinyere Onwubiko at Berean Bible Church, Bay Springs, MS.

By David Chornomaz - The message explains Jesus Christ's parable of the unjust steward in Luke 16 as a lesson about the proper attitude toward money, wealth, and covetousness. The lesson for Christians, or “children of light,” is to use money faithfully, generously, and with the right priorities, recognizing that wealth

This is the sixth sermon from our sermon series walking the through the book of 1 Peter, entitled Fully Hope on Future Grace. For more information about Northfield Community Church in Northfield, MN, go to our website - northfieldcc.org.

Sunday Bible Lesson (second half): 3:5-8 The Judging God not Unjust. Taught by Dr. Chinyere Onwubiko at Berean Bible Church, Bay Springs, MS.

Sunday Bible Lesson (first half): 3:5-8 The Judging God not Unjust. Taught by Dr. Chinyere Onwubiko at Berean Bible Church, Bay Springs, MS.

Listen Ad Free https://www.solgoodmedia.com - Listen to hundreds of audiobooks, thousands of short stories, and ambient sounds all ad free!

This week in our All Sufficient series, Pastor John Durham preached a message from Romans 3, reminding us that both the rebellious and the religious stand guilty before God and are equally in need of His grace. John showed that while the law exposes our sin, it cannot save us; salvation comes only through the righteousness of Christ, received by faith as a gift of God's grace.

What happens when following Jesus doesn't look like what you signed up for? In this message, guest speaker Jeff Stemple picks up where last week's sermon left off — right at the moment in Matthew 16 where Jesus begins speaking plainly about suffering, rejection, and death, leaving his disciples confused, disappointed, and wrestling with their faith.From there, Jeff walks us into one of the most breathtaking moments in all of Scripture: the Transfiguration. In Matthew 17, just six days after that difficult conversation, Jesus takes Peter, James, and John up a mountain — and what they witness there is God's direct answer to their confusion and disillusionment. His face shining like the sun, Moses and Elijah present, and a voice from heaven declaring the same words spoken at Jesus' baptism — with one powerful addition: Listen to him.That command is the heartbeat of this message. When the disciples were struggling most, God didn't offer an explanation. He gave a command. And that command still stands for us today.Jeff unpacks three ways we can get to a place of genuine, obedient listening: seeing Jesus for who he truly is (not merely who we want him to be), resisting our desire to control and manage our circumstances, and following Jesus back down the mountain into the ordinary obedience of everyday life.If you've ever felt disillusioned in your faith — like the experience isn't matching the advertisement — this message is for you.Watch all our sermons on our youtube channel "Flipside Christian Church"Join us in person 8:00am, 9:30am & 11:00am every Sunday morning.37193 Ave 12 #3h, Madera, CA 93636For more visit us at flipside.churchFor more podcasts visit flipsidepodcasts.transistor.fm

From ancient Athens to 21st-century America, the rhetoric is the same. When "the dogs of war" are set loose, there is a cascade of jingoistic platitudes and cliches. We want peace. When we fight a war, it is just. We are good. The enemy is evil. We are victims seeking justice. We are making the world safe for democracy. And if they were honest, they'd add, We are making the world safe for lexical and moral hypocrisy. Erasmus, the great 16th-century philosopher monk, said of war, "There is nothing more wicked, more disastrous, more widely destructive, more loathsome." He then added that war was useful to a government, for it enabled it to extend its power over citizens. Erasmus warned that "Once war has been declared, then all the affairs of the State are at the mercy of the appetites of a few."

You've listened to Neville's words. Now practice living from them. Join Unlock God Mode at unlockgodmode.org and begin a 30-day journey into state, assumption, self-concept, and conscious creation.  ------------------------ Start here: nevillegoddard.com – download Neville Goddard's most powerful book free and receive weekly insights to help you manifest.  ------------------------ NEW PODCAST: Follow the brand new Neville Goddard Podcast on Spotify, Apple Podcasts, or your favourite podcast platform. The Neville Goddard Podcast is dedicated to bringing Neville's timeless ideas into a modern, immersive format you can return to again and again. This is a modern faithful interpretation of Neville Goddard's most powerful teachings. Listen to Episode 1 on Spotify → Listen to Episode 1 on Apple Podcasts →   ---------Neville once said, “Assumption, if persisted in, will harden into fact.” That one truth is enough to change your life. The question is, how do you live from that place, day by day? That's exactly what Unlock God Mode was created to help you do.If you've been waiting for a sign to take Neville's teachings deeper and make them the rhythm of your daily life, this is it. Start your journey now: unlockgodmode.org. ---------The Clever Rascal The Unjust Steward (Neville Goddard, 1964 Lecture) ***Download the free Neville Goddard PDF Guide at manifestwithneville.com - Discover the transformative power of Neville Goddard's wisdom with this FREE 60-page guide on his 12 timeless principles of manifestation and reality creation.★ Follow the podcast for daily lectures from the mystic Neville Goddard ★FREE RESOURCES:• Join the FREE Neville Goddard newsletter• Join the FREE Telegram Channel• Feeling is the Secret • Full Audiobook* * *The James Xander Trip Podcast:• Listen on Spotify• Listen on Apple Podcasts• Listen on YouTubeDIVE DEEPER:• The Unlock God Mode Course• The Infinite Wealth Guided Meditation* * *ABOUT NEVILLE GODDARD:Neville Goddard (1905-1972), was an English writer, speaker and mystic. He grew up in Barbados and moved to the United States of America as a young adult. Neville Goddard was perhaps the last century's most intellectually substantive and charismatic purveyor of the philosophy generally called New Thought. He wrote more than ten books under the solitary pen name Neville, and was a popular speaker on metaphysical themes from the late 1930s until his death in 1972.Possessed of a self-educated and uncommonly sharp intellect, Neville espoused a spiritual vision that was bold and total: Everything you see and experience, including other people, is the result of your own thoughts and emotional states. Each of us dreams into existence an infinitude of realities and outcomes. When you realize this, Neville taught, you will discover yourself to be a slumbering branch of the Creator clothed in human form, and at the helm of limitless possibilities.Neville's thought system influenced a wide range of spiritual thinkers and writers, from bestselling author Dr. Joseph Murphy to Rhonda Byrne and Wayne Dyer.He has inspired and continues to inspire millions of readers around the world.* * *SOCIALS:• Neville Goddard Newsletter• Neville Goddard Telegram• Neville Goddard Instagram• Neville Goddard Threads• Neville Goddard Twitter• Neville Goddard YouTube* * *ABOUT THE COURSEUnlock God Mode is a transformative 30-day course designed to accelerate your journey towards greater wealth, love, and success through a deeper understanding and manipulation of your reality.  Comprising of 30 audio lessons, this course unfolds as a self-paced, introspective expedition into reality creation, aiding you in elevating your consciousness to what's referred to as the God Mode. Throughout this journey, practical tools will be provided daily to help enrich your life with more love, money, and success by altering your mental models and perceptions. This course combines theory and hands-on experience to create a unique deep dive into manifestation, consciousness, and reality creation. Join me on an extraordinary, 30-day adventure (1 lesson per day) and watch your reality transform. Begin the Unlock God Mode experience today »* * *Follow Neville Goddard on Telegram, Instagram, Threads, Twitter, and YouTube.★ Join the FREE Neville Goddard newsletter ★» For the Neville Goddard listener: Access the 30-Day Unlock God Mode Program «----------

WORSHIP EXPERIENCE - DR OKEY ONUZO

Part 2 of conversation with Steven Thrasher, author of the new book The Overseer Class: A Manifesto. In the book, he explores how members of historically marginalized groups rise to positions of power within institutions in lieu of structural change.

Part 2 of conversation with Steven Thrasher, author of the new book The Overseer Class: A Manifesto. In the book he explores how members of historically marginalized groups rise to positions of power within institutions in lieu of structural change.

Why does God allow suffering? Where do we get our concept of good and bad, just and unjust?

Speaker: Brent Kercheville. Job has said many words that need to be addressed. In Job 32-33 Elihu responds to Job who has contended that God was silent throughout his suffering. God is not silent in suffering but is speaking through suffering. Trials are protective and corrective, not punitive, transforming us and moving us closer to the image of […] The post God Is Not Unjust When Suffering (Job 34) appeared first on Biblical Truths from West Palm Beach church of Christ.

Welcome to Wednesday's Rugby Daily, with Cameron Hill.Coming up, Leinster hope to put 2015 ghosts to bed against Toulon this weekend,The Drogheda man plying his trade with Montpellier,And Rocky Elsom breaks his silence, with an international warrant for his arrest still outstanding.Rugby on Off The Ball with Bank of Ireland | #NeverStopCompeting

Guest: Maggie McKneelyOrganization: Concerned Women for AmericaPosition: Director of Government RelationsTopics: commentary on a report by the U.S. Department of Justice on how the previous Administration used the Freedom of Access to Clinic Entrances (FACE) Act to unjustly punish pro-life individualsWebsite: concernedwomen.org

Get your copy of our 2026 Annual Read: Tozer on the Son of God by A.W. Tozer.First Time?Start Here: https://bit.ly/MarinersconnectcardCan we pray for you? https://bit.ly/MarinersPrayerOnlineYou can find information for all our Mariners congregations, watch more videos, and learn more about us and our ministries on our website https://bit.ly/MarinersChurchSite.FIND US ON SOCIAL MEDIA• Facebook: https://www.facebook.com/marinerschurch• TikTok: https://www.tiktok.com/@marinerschurch• Twitter: https://twitter.com/marinerschurch• Instagram: https://www.instagram.com/marinerschurchSupport the ministry and help us reach people worldwide: https://bit.ly/MarinersGive

Rex Heuermann pleaded guilty to murdering seven women and admitted to killing an eighth. That should have been the end of the legal battle. It wasn't. The son of Valerie Mack — one of the victims Heuermann admitted to killing — has filed a sweeping civil lawsuit that goes after the people who were closest to the convicted killer: his ex-wife Asa Ellerup and their daughter Victoria Heuermann.The allegations in this complaint are staggering in their scope. Wrongful death. Aiding and abetting. Civil conspiracy. Unjust enrichment. Fraud. The lawsuit accuses both women of knowing about the murders or deliberately choosing not to know — what the legal system calls willful blindness. It alleges they had access to a secured room with a large metal door in the basement of the Massapequa Park home and that they profited from the crimes through over a million dollars in media payments for a Peacock documentary.But the defense has significant ground to stand on. Prosecutors have said the family was out of town during the killings. Victoria was approximately three years old when Valerie Mack was killed in 2000 — yet the complaint names her as a defendant in concealing that murder. Law enforcement searched the Heuermann home, recovered evidence, and never charged either woman. And the plaintiff's attorney has a documented history of making extreme public accusations against this family that have not resulted in criminal action.I break down every angle of this case — the emotional weight behind the filing, the legal reality the plaintiff has to overcome, and the moral complexity that no verdict can resolve. This is a lawsuit where everybody involved might be a victim of Rex Heuermann in one way or another.Join Our SubStack For AD-FREE ADVANCE EPISODES & EXTRAS!: https://hiddenkillers.substack.com/Want to comment and watch this podcast as a video? Check out our YouTube Channel. https://www.youtube.com/channel/UC8-vxmbhTxxG10sO1izODJg?sub_confirmation=1Instagram https://www.instagram.com/hiddenkillerspod/Facebook https://www.facebook.com/hiddenkillerspod/Tik-Tok https://www.tiktok.com/@hiddenkillerspodX Twitter https://x.com/TrueCrimePodThis publication contains commentary and opinion based on publicly available information. All individuals are presumed innocent until proven guilty in a court of law. Nothing published here should be taken as a statement of fact, health or legal advice.#HiddenKillers #GilgoBeach #AsaEllerup #RexHeuermann #ValerieMack #LISK #VictoriaHeuermann #TrueCrime #GilgoBeachKiller #WrongfulDeath

In this rewind episode, we explore the concept of weathering — the cumulative, biological toll that chronic stress from living in an unjust society can have on people from marginalized communities. This framework helps explain why health disparities persist, and why they often deepen over time. Our guest is Dr. Arline Geronimus, a member of the National Academy of Medicine and a professor at the University of Michigan's School of Public Health and Institute for Social Research. She is also affiliated with the Center for Research on Ethnicity, Culture and Health, and is the author of Weathering: The Extraordinary Stress of Ordinary Life in an Unjust Society. Dr. Geronimus joins us to unpack the science behind weathering, the lived realities it reflects, and what it means for public health, policy, and equity.

Ceri Thomas revisits the appalling case of Peter Sullivan, jailed for 38 years for a murder he did not commit and offered no apology when finally released. Why does the court work so slowly? Why is it allowed to mark its own homework, and why is it so resistant to reform? Reporter: Ceri ThomasProducer: Katie GunningArtwork: Lucy StevensonSound design: Dominic DelargyEditor: Matt RussellSubscribe to The Observer today: https://observer.co.uk/subscribe And get access to:Our podcasts before anyone elseA daily edition, curated by our editors 7 days a weekPuzzles from the inventors of the cryptic crosswordRecipes for every occasionFree tickets to join Observer events in our newsroom or onlineSubscribe today for just £1 for your first month. Hosted on Acast. See acast.com/privacy for more information.

The parable of the prodigal son has a companion parable. See how they link up...

You can find Paul's music here: https://linktr.ee/Cloudcollector   His band was billed as the perfect combination of Machine Head and Faith No More, then..   Check out our new bi-weekly series, "The Crisis Papers" here: https://www.patreon.com/bitterlakepresents/shop   READ THE WEEKLY TIR NEWSLETTER HERE: https://www.patreon.com/collection/1853497   Thank you guys again for taking the time to check this out. We appreciate each and everyone of you. If you have the means, and you feel so inclined, BECOME A PATRON! We're creating patron only programing, you'll get bonus content from many of the episodes, and you get MERCH!   Become a patron now https://www.patreon.com/join/BitterLakePresents?   Please also like, subscribe, and follow us on these platforms as well, (specially YouTube!)   THANKS Y'ALL   YouTube: https://www.youtube.com/channel/UCG9WtLyoP9QU8sxuIfxk3eg Facebook: https://www.facebook.com/Thisisrevolutionpodcast/ Twitter: @TIRShowOakland Instagram: @thisisrevolutionoakland   Substack: https://jmylesoftir.substack.com/.../the-money-will-roll...   Read Jason Myles in Current Affairs Magazine here: https://www.currentaffairs.org/.../donald-trump-is-a-pro... Read Jason Myles in Damage Magazine https://damagemag.com/2023/11/07/the-man-who-sold-the-world/ Read Jason in Black Agenda Report: https://www.blackagendareport.com/rainbow-and-machine...

Paul and listen to Cloud Collector, Unjust and more of the music that inspires us. 

As easter approaches,, pastor jeff has more from his series, eat and remember. He’s reflecting on the 7 Jewish ’feasts’ that feature in scripture. In this message, Pastor Jeff is speaking about living in an unjust world. Something we feel strongly today, but has been an ongoing issue for centuries. Let’s begin this journey with Pastor Jeff reading from Revelation 20.Support the show: https://www.oneandall.church/See omnystudio.com/listener for privacy information.

"The Just for the Unjust" - Good Friday ServiceSpeaker: Matt CoburnGood Friday ServiceDate: 3rd April 2026

As easter approaches,, pastor jeff has more from his series, eat and remember. He’s reflecting on the 7 Jewish ’feasts’ that feature in scripture. In this message, Pastor Jeff is speaking about living in an unjust world. Something we feel strongly today, but has been an ongoing issue for centuries. Let’s begin this journey with Pastor Jeff reading from Revelation 20.Support the show: https://www.oneandall.church/See omnystudio.com/listener for privacy information.

March 31st, 2026 - We welcome back Steve Cunningham to discuss Trump's approval rating slipping to 33 percent in a new survey. Then, we continue yesterday's discussion of the deeper meaning and hidden secrets of Jesus' triumphal entry into Jerusalem. TheStationOfTheCross.com/ACT

Watch on YouTube: https://youtu.be/Vzg67EtqNK8Most people hear "focus on what you can control" and think Stoicism means stop caring about everything else. That's not what it means — and it might be one of the most misunderstood ideas in the entire philosophy.It starts with a Marcus Aurelius line that most people skip: "You can commit injustice by doing nothing." This isn't an invitation to detach. It's a call to show up.Three Stoic approaches for responding to injustice without losing yourself: premeditatio malorum (pre-rehearsal of what's coming), redirecting anger into one concrete act of kindness, and a daily question — "what is within my power right now?"Practical Stoicism for anyone who cares about the world and refuses to look away.This video was inspired by a question from a member of our Stoic Vault community.

Luke 16:19-31

Hello to you listening all over these still United States! Coming to you from Whidbey Island, Washington this is Stories From Women Who Walk with 60 Seconds for Story Prompt Friday and your host, Diane Wyzga. I'm a long-time fan of the TV series, The Big Bang Theory. No matter how many times I've re-watched an episode I always learn something. Like the time Raj and Howard helped Amy with a dating app for her phone. Howard commented that one day there would be something to choose a date for her. AI was hovering in the wings. Two of the characters are physicists. In physics every action has an equal and opposite reaction. When it doesn't work because the laws of nature are broken by corrupt, power-mad, ego-maniacal psychopaths you end up where we are. In unprecedented threatening chaos. This aberration of power must have an equal force to not only keep it in check but to keep it confined. We the People are the Force acting to knock this wannabe king and all the king's men (and women) off the throne once and for all. Story Prompt: Remember a time when you felt that a situation was unjust, you were forced to act, and your actions made a difference for the good. Write that story and tell it out loud!  You're always welcome: "Come for the stories - Stay for the magic!" Speaking of magic, I hope you'll subscribe, share a 5-star rating and nice review on your social media or podcast channel of choice, bring your friends and rellies, and join us! You will have wonderful company as we continue to walk our lives together. AND!  Stop by my Quarter Moon Story Arts website, check out the Communication Services, email me (info@quartermoonstoryarts.net) to arrange a no-obligation Discovery Call, and stay current with me as Quarter Moon Story Arts on Substack. Stories From Women Who Walk Production Team Podcaster: Diane F Wyzga & Quarter Moon Story Arts Music: Mer's Waltz from Crossing the Waters by Steve Schuch & Night Heron Music ALL content and image © 2019 to Present Quarter Moon Story Arts. All rights reserved.  If you found this podcast episode helpful, please consider sharing and attributing it to Diane Wyzga of Stories From Women Who Walk podcast with a link back to the original source.

Did the U.S. Start an Unjust War? Just War Theory Explained (Iran Conflict) In this episode Lenny Esposito examines the current U.S.–Iran conflict through the lens of Just War Theory—a framework developed by thinkers like Augustine and Aquinas to answer one critical question: Can war ever be morally justified? With insights from experts including Keith Pavischek and Dr. Tim Milosch—this episode asks Does Operation Epic Fury meet these standards? Cut through politics and propaganda and find clear, biblical, and ethical analysis of one of today's most pressing global issues.

Caregiving doesn't just “get hard” over time. Sometimes it detonates your life overnight, and you're left rebuilding your health, your career, and your family rules while dementia keeps moving the goalposts. That's why this conversation with Jesse Jackson Jr. hits so deep. Jesse Jackson, Jr. had J Smiles as well as two other guests talk honestly about what it costs to care for a parent when the system quietly depends on your free labor, then acts surprised when families burn out.We get into the chaos that follows when an untrained family caregiver becomes the care team, the administrator, the advocate, and the safety officer all at once. We also name what people don't want to say out loud: the denial that delays a diagnosis, the isolation that makes you feel like you're losing your mind, and the health risks that come with nonstop stress and no sleep.We don't stay in despair. J explains how comedy became a lifeline and why humor can be real caregiver self-care, not a distraction. Jesse Jackson, Jr. and Atiba also dig into boundaries, privacy, and what happens when outsiders try to turn a family's tragedy into content. Then we turn toward solutions with a clear call for caregiver support policy: mental health care, protections that help caregivers keep their jobs, and legislation that treats family caregiving like the essential work it is. If you've ever wondered why so many caregivers leave the workforce, Jay's “brain drain” insight will stay with you.If this resonates, subscribe, share this with someone who's caring for a parent, and leave a review so more families can find it. What kind of support would make the biggest difference for caregivers where you live?**Today's episode includes clips from The Jesse Jackson Jr. Show, originally recorded on December 10, 2025. Support the show"Alzheimer's is heavy but we ain't gotta be!"IG: https://www.instagram.com/parentingupFB: https://www.facebook.com/parentingupYT: https://www.youtube.com/@parentingupTEXT  'PODCAST"  to  +1 404 737 1449  - to give J topic ideas, feedback, say hi!Be sure to leave us a review! 

A federal judge has issued a new rule requiring Jeanine Pirro to notify the court when she fails to get a grand jury to bring charges. Jim Comey has been subpoenaed in the sprawling criminal probe against ex-CIA chief John Brennan in Judge Aileen Cannon's district. Attorney General Pam Bondi attempts to flout a deposition subpoena from the House Oversight Committee in the Epstein Files investigation. The Department of Justice has suspended minimum work requirements for hiring attorneys. Plus listener questions, including a question about the predicate of Crossfire Hurricane. “Call me Mark” the answer to your question is in this episode and in this episode of Mueller, She Wrote.  Do you have questions for the pod?    Make laundry day the best day of the week! Get 20% off your entire order @LaundrySauce with code UNJUST at https://laundrysauce.com/UNJUST  #laundrysaucepod Follow AG Substack|MuellershewroteBlueSky|@muellershewroteAndrew McCabe isn't on social media, but you can buy his book The ThreatThe Threat: How the FBI Protects America in the Age of Terror and Trump Questions for the pod?https://formfacade.com/sm/PTk_BSogJ We would like to know more about our listeners. Please participate in this brief surveyListener Survey and CommentsThis Show is Available Ad-Free And Early For Patreon and Supercast Supporters at the Justice Enforcers level and above:https://dailybeans.supercast.techOrhttps://patreon.com/thedailybeansOr when you subscribe on Apple Podcastshttps://apple.co/3YNpW3P Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. Tonight on APEX Express Host Miko Lee speaks with Restorative Justice Educator and Author Tatiana Chaterji about her work on the power of tenderness. Tune in!   Tatiana Chaterji's website Show Transcript [00:00:00] Opening Music: Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express.   [00:00:44] Miko Lee: Good evening. I'm your host Miko Lee, and tonight we are speaking with Tatiana Chaterji about Restorative Justice. Restorative justice is a movement and a set of practices that stands as an alternative to our current punitive justice system. It focuses on people and repairing harm by engaging all the impacted folks working together to repair that harm. RJ is built off of ancient indigenous practices from cultures around the globe, including Native American, African, first Nation, Canadian, and many others. So join us with Tatiana Chaterji.    [00:01:23] Tati, who are your people and what legacy do you carry with you?    [00:01:28] Tatiana Chaterji: Thank you for the question, Miko. The first thing that comes to mind, my people are the people we're, we're, we're coming up on the cusp of a possible teacher strike, and I'm thinking about workers and the labor, movement and comrades in my life from doing, work as a classified school worker for about a decade.   [00:01:49] Then my people are also from my homelands. The two that I feel very close to me are in Finland, from my mom's side, and then in Bengal, both India, west Bengal, and Bangladesh. And my people are also those who are facing facing the worst moments of their life, either from causing harm or experiencing harm as a survivor of violence.   [00:02:11] I think about this a lot and I think about also the smaller conflicts and tensions and issues that bubble up all the time. So my people are those that are not afraid to make it better, you know, to make it right. And I carry, oh gosh, what legacy do I. I wanna say first kind of the legacy of the Oakland RJ movement that really nurtured me and the youth that I've encountered in schools and in detention on the streets in the community. [00:02:41] Youth who are young adults and becoming bigger, older adults and, and, and also elders. To me. So sort of that's whose legacy I carry in shaping the. Society that we all deserve.    [00:02:55] Miko Lee: Thank you for answering with such a rich, well thought out response that's very expansive and worldly. I appreciate that. Can you share what brought you to this work personally?   [00:03:07] Tatiana Chaterji: Sure. As a young activist involved in Insight Women of Color against Violence and aware of the work of Critical Resistance, and I had a pretty clear politics of abolition, but I didn't. Really think that it impacted me as personally as it did when I was in my early twenties and I suffered a brain injury from a vehicular assault, a hit and run that may have been gang affiliated or, a case of mistaken identity. My recovery is, is, is complicated. My journey through various kinds of disabilities has shaped me. But I think the way that I was treated by the police and by the justice quote unquote justice system, which I now call the criminal legal system, it because there was no justice.   [00:03:52] I sort of don't believe that justice is served in the ways that survivors need. yeah, I really, I got very close to the heart of what an RJ process can do and what RJ really is. I got introduced to Sonya Shah and the work of Suha bga and I was able to do a surrogate victim offender dialogue and then later to facilitate these processes where people are kind of meeting at the, at the hardest point of their lives and connecting across immense suffering and layers of systemic and interpersonal internalized oppression.   [00:04:26] Just so much stuff and what happens when you can cross over into a shared humanity and recognition. It's just, it's just so profound and and from that space of healing and, and, and compassion, I've been able to think about. Other ways that RJ can look and have sort of been an advan, what is it evangelical for it?   [00:04:51] You know, I think that because we don't see these options, I, I, because I knew people, I was able to connect in this way and I would just shout out David uim, who's the one who told me that even if I didn't know the person who harmed me, that this was possible. People so often give up, they're just like, well, I have to feel this way.   [00:05:10] I have to just deal with it. Swallow the injustice and the lack of recognition. Just sort of keep going. Grit your teeth. I think we don't have enough knowledge of what's possible and so we harden ourselves My name is Tatiana Chaterji. I'll be reading my flash essay split. Before I didn't know what a traumatic brain injury was. My tongue had not curled the letters TBI together shaping the sound of nightmare. I had not heard the clipping of staples from a scalp fused after it was split to release pressure.   [00:05:46] They said, removing the right cranial bone flap, not conceived of the skull as giving pressure, a living organism of its own, a piece of its stored in a freezer for months after being removed in the dead of night. Attempted murder, vehicular assault under a blanket of fog. This city, these hidden stars.   [00:06:07] Never concerned myself with science or medicine or the mechanics of survival, the filaments of me unbreaking encased as they were in a thick clay from where I stood young and forceful, standing or walking or sitting, because I wanted to willful, bold, joy, stubborn, had not needed to wait for the all clear discharge orders that released me to a world of indifference.   [00:06:33] Before I didn't know life without its sense. Its tastes that the olfactory nerve stretches behind the eyes, vulnerable to bruising or severing from an impact to the head that you won't know until you know an extended game of dice that ultimately rolled no permanent damage. You will smell again, but with loss.   [00:06:52] Unfamiliar associating Jasmine for coffee, revulsion to orange comfort and cinnamon. Before I had not been the target of any physical or lasting harm. Had not thought that victim or survivor would ever describe me. Had not organized a vigil for rape survivors as I did while unconscious dreaming, waking up to pelvic bruises, believing I was one of them.   [00:07:19] The brain injury bisected my life until I realized it was one in a string of paper cuts that stop hurting eventually, that there will be other moments that change me, that there are many ways to slice a life when I pull her to my chest. A sticky, slimy worm, six pounds, four ounces, eyes closed, mulling to find her place on my chest for the first time.   [00:07:44] My chin against the wet mess of hair. When he carries me over the threshold into our suite at the Wise Owl Hotel in South Colta, garlands of sweet Jasmine adorn my hair and my henna painted arms drip with gold. When the drama therapist asks the group to simulate the attack rushing towards me so I can do what I wished I had done, run away.   [00:08:11] It returns my power and I own what's mine Fingertips. Throbbing with the life they can grasp. Sirens through the dark machines. Beeping into a week of unconsciousness, awakening to wonder and madness. One toe at suicide's brink, recovering in this outpatient patient treatment program for depression and anxiety.   [00:08:31] All of it here. The breath and meat and sky. When I walked through the gates of San Quentin State Prison for the first time, shuttering at the cold, heavy clank permanence at my back. The man in front of me breathes nervously in his starched blue uniform, gently meeting my eyes to say, I've never met a real victim before.   [00:08:53] Thank you for coming. He is, of course, a crime victim, but also an offender, and there isn't room to be both in this place. I am here for the penultimate session of Victim Offender Education and Dialogue where the men have met for over a year now, each week to learn empathy and build rigorous self-reflection muscles to take accountability.   [00:09:18] They are ready to present their crime impact statements and to listen to a panel of survivors. None of us directly harmed or were harmed by each other. We are all surrogates. This then is the greatest innocence, the widest Gulf I've crossed before, sitting with men who have killed, who have touched this threshold, this fever wound of life and God and pain.   [00:09:44] My eyes were full of dew. I was blind to the logics of violence, the way the toxins seep under and you merge with its poison that you become dehumanized. Brutal. A mentality of war. The hurt echoing at a different pitch. Copper pebbles in an empty cave. Before I sat alone in confusion, untangling the threads of my trauma with what I knew from a peaceful life of privilege.   [00:10:12] In that first circle at San Quentin and every subsequent circle, I uncloak this ache, hear from men who explain the numbness, danger in every corner under the shadow of each day. I let them hold my story, share its load. Listen to theirs, my witness body lifting off bits of the weight they carry. I welcome insights previously unimaginable.   [00:10:39] Receive apologies I didn't know I needed. It's as if the lights switch on all at once, a brightness. The dialogue melts the isolation of my suffering. Its icy blanket of shame, allowing me to see what had been there all along, not monster. A human did this to me, broken alone, and suddenly I have permission to heal for 10 days.   [00:11:07] Baby birds remain in the nest. Their mother has built. I spent 10 days in a coma from within the protective circle. My family had drawn around me for the entirety of my two plus decades on earth. Infant wind, bone creature before flight 24 years collapsed to 10 days in the coma nest so I could bear free the weight of the universe.   [00:11:33] Soaring my mind at ease. A fresh page appears the dotted line of life's flashpoints waiting to blink on forward cuts and selves.   [00:11:46] Miko Lee: I just finished your new book. Wow.    [00:11:48] Tatiana Chaterji: Oh you did?   [00:11:48] Miko Lee: Yes I did.    [00:11:49] Tatiana Chaterji: Yay!   [00:11:50] Miko Lee: Yes I did. Everyday Restorative justice, moving from crisis Response to positive school culture. Big title, weighty title. It's so much, it's so rich, it's so beautiful. It has so many different elements for, um, for a classroom teacher, an educator, a community organizer. And it has not just like lesson plans, but amazing quotes and rubrics.   [00:12:15] Even rubrics. 'cause you could tell your classroom teacher with real experiences, which is like the land I live in. Stories and Spanish translations. So tell us how this amazing book, what, I mean you've been doing this work for years, but what inspired you to collect this into book form?    [00:12:33] Tatiana Chaterji: Oh, thank you Miko for reading it. That is the biggest gift ever. I want to shout out Heather Manchester Anita Vva and Evelyn Aquino. They wrote a book a few years ago on inter international Intergenerational Restorative Justice and really youth and adult partnership. And in that book, they featured the work that I had been doing at Fremont here in East Oakland.   [00:12:57] And I think that was the first time when I was like, wait, maybe we are really doing something special that deserves to be in a book. You know, like, what is this secret sauce? Or what is the, what is the combination? Things that we're doing that's really working that we want to share out with the world.   [00:13:14] And and so, yeah, so fast forward a little bit of time. There's, I, I've actually now left the district. I've had more time to reflect on what that time was and what it was we were doing. And I had this invitation with Teachers College Press to, uh, to put it forth and really make it legible for classroom teachers who might not have always felt like they were invited into this work for a variety of reasons.   [00:13:41] Miko Lee: Well, one, I think that's fascinating that it took somebody else writing about your work for you to say, Ooh, look at this. I think that's fascinating. Uh, more to that later, but I'm wondering I think many classroom teachers already do this whole, oh, let's come up with our rules for the classroom. It's like respect.   [00:13:58] I mean, it's a lot of the principles around restorative justice, but actually implementing a whole system feels. Overwhelming or like you were just saying, they don't have access to it, so how does this book give them access?    [00:14:14] Tatiana Chaterji: Uh, well, and I, I wanna clarify from the top that I'm actually, I am, I have served in the role of a classroom teacher, but that's not my training or background. And that I've, I've actually seen this schism or this kind of divisiveness between people who are in youth organizing, where I've, that's my background. Youth organ organizing, youth leadership development, sort of student and youth services. Vis-a-vis classroom educators. And I was straddling both of these roles as a classified employee doing restorative justice alongside case managers, the school security officers who are now called culture keepers in Oakland Unified, and and administrators as well.   [00:14:56] And I was partnering with teachers to figure out classroom systems. I ended up co-teaching and then solo teaching a class within the Mandela academy for Law and Public Service. That continued until when that school, when that mini school closed down. But I learned so much from classroom teachers. The educators that I was working with are amazing and they are the original. RJ people, I would say, but they, they are not positioned that way and they aren't often recognized or given the time and space to do circle and to do that culture building in their classrooms because they have any number of deliverables and test you know, requirements that they are responsible for.   [00:15:37] And so what I really saw was a kind of a sidelining of their work into the teaching and then the culture work happening in other pockets and primarily held by people who are not in front of the kids day after day dealing with. Management and communication and all the things that happen when you're bell to bell responsible for so many different combinations of kids and communicating with their parents and making sure everything gets synced up. So I think I really wanted to honor their labor and and open the door. And, and, and I'm sure others have done it as well, but I just felt it wasn't open enough. It wasn't a, a sort of a strong enough like, here, you already do this. Why? What if you could take it a step further or here are some things that are legible for the systems and the, the tasks that you are responsible for, that you have to be responsible for. Let me create it in your, in your language. And really with great humility from my own position is, has not having the same training.    [00:16:41] Miko Lee: Thank you for pointing that out. And those titles of, you know, the classroom educator, the community organizers, the youth development person, people often like separate them, but really it's about the creating the best culture for the students is what we're talking about.   [00:16:56] Tatiana Chaterji: Yeah. We should be on the same page.    [00:16:58] Miko Lee: Yeah.    [00:16:58] Tatiana Chaterji: And I think very often we are pit against each other and there's sort of, you know, being in this violent, extractive society that that's sort of what happens. But it shouldn't happen, in fact. Right. And we should be more hand in hand working together when there's been this smooth handoff between different roles on a campus. That's when it's just the best. And I want to, I hope to see that more.    [00:17:19] Miko Lee: Yeah. Can you talk a little bit about the story behind the, forward to the book? You write in a dedication to a young woman, and can you share a little bit about that story?    [00:17:30] Tatiana Chaterji: Oh gosh. Shamara Young her memory lives within me and with so many people in the Fremont community in Oakland. She was a student leader who was in the very first iteration of this RJ class, this restorative justice class that I taught for ninth graders, which really is the inspiration for this book. And she was killed shortly after we had just come back from distance learning from the pandemic, and it really shocked our, our entire community, an incident of road rage, and just the excess of the excess availability of weapons, you know, and, and firearms.   [00:18:07] So just wanted to honor her legacy, honor honor other students and young people who've been stolen from us, from violence here at home, and also in any number of imperial projects that, that. US government is responsible for just really seeing the interconnection between people's struggle and the loss of life is tragic all the time. And the loss of a student is a particular pain that I just, I wanted to name because it is, it is so tender and other educators, youth organizers, parents, people who've known young ones to, to die in that way. It's just something, a wound that stays and definitely motivates me to, to do this work.   [00:18:49] My name is Tatiana Chaterji. I'll be reading my Vielle, a poem called Losing Shamara. When he tells me she's gone, the air leaves my lungs losing shamara. The adults are loud in their grief. Students' eyes down to forget their own stolen ones. Circles the forced ceremony of blood on false tongues, homage to her memory, her story without relief.   [00:19:15] When he tells me she's gone, the air leaves my lungs. There's enough rage in the streets, enough guns, too many per person drowning dreams. All the beef students' eyes down to forget their own stolen ones. We fend for ourselves, feeding off crumbs, unmet needs of volcano. The lava, a sharp reef. When he tells me she's gone, the air leaves my lungs. [00:19:41] Healing hearts. Now the school spins as she hums her voice and my mind a faint shaking leaf when he tells me she's gone, the air leaves my lungs losing shamara. The adults are loud in their grief.   [00:19:57] Miko Lee: Well, thank you so much for grounding the book in that story, because I think there's something about talking about doing that work, but keeping in mind a real person and the impacts of our violent society and what's going on, but also how we keep moving on. So I, and    [00:20:13] Tatiana Chaterji: to say that, you know, Shaara really embraced this. She already, like so many of us and so many young people, she knew how to communicate through difficult situations, through drama and the gossip and what people are posting. And I saw that clarity and that maturity in her and wanted to just instill this book with that wisdom that, that young people often know how, already how to navigate these complex and oppressive systems. And that if we can offer a spotlight to them or something that's substantive and really honors that intelligence, they're, we, we could learn a lot.   [00:20:49] Miko Lee: Speaking of drama and learning a lot. I know that you have a background in theater and theater of the oppressed, and I'm wondering how you bring that work into your RJ work.   [00:21:00] Tatiana Chaterji: Oh, well that's a big passion of mine. I have not done it as much in the classroom space as I might have liked. But it's it when, when there is the invitation or the, the, the container to really go deep and create stories. Using theatrical forms and, and our bodies, this, this magic of image theater, it can be so powerful.   [00:21:22] The bulk of my work in that area has been inside of prison and doing programming in that highly violent system where there is generative, juicy, beautiful art to be made. And I just shout out all of the incarcerated artists that I've worked with who helped to shape those spaces and do performance in the prison where, where there was kind of like a witnessing and a participation across the audience and the performers who are on stage. That is that that gives me a lot of just light and hope and yeah. Good stuff.    [00:22:02] Miko Lee: I wonder if you could share a bit for folks that are not as familiar with rj uh, restorative justice work, and particularly at school sites, if you could share about the carpet of community building, what is that all about?   [00:22:15] Tatiana Chaterji: Oh yeah. Well, in the book I talk about the standard model of three tiers of restorative justice using kind of a triangle diagram where the, the bottom third, it's not even quite a third, it's the biggest chunk of the triangle, but that bottom layer is tier one. And this is not just in restorative justice, a lot of people will be familiar with this, where tier one is kind of universal. It's supposed to be for everybody. It is supposed to work for everyone, kind of the way that you shape the culture and the conditions of a learning environment.   [00:22:48] Tier two is when things go wrong or rather. People might need more support, more individualized attention in an RJ context, that's often if there's conflict or a pattern of, uh, behavior that is harmful. And then tier three is at the very top where it's the fewest people. But the idea that maybe somebody needs to be removed in a typical school that would be through.   [00:23:15] Expulsion or suspension or even juvenile detention and that they are in a restorative justice framework, they are welcomed back with intention and clarity on what that means. Doing something that's called a cosa, a circle of support and accountability that looks at the ways that a young person can succeed and holds them to account with a lot of love and care.   [00:23:39] So that triangle is great. Kind of, but it also could be Reconceptualized as a carpet of just interconnecting reasons for meeting in Circle. And I really wanna credit one of my mentors and friends, Kamoa Johnson, who helped me to think about this as a sort of, there's so many reasons to get, come together and circle that none of them should be prioritized more than the other. Or rather that every single thing should be grounded in the strength of the community and building relationships. So if I'm meeting with someone because they did something. Wrong, quote unquote, you know, that's also an opportunity for relationship. And there should be, uh, a piece of us getting to know each other as human.   [00:24:23] That is part of that as well. And yeah, so I think like just thinking about the carpet you can think about the different kinds of circles that people practice. That is all happening as community. That community building has to happen first and alongside all of these other interventions. So it's almost like the two top layers of the triangle would actually be situated in the bottom triangle or the bottom little chunk. And that bottom chunk would actually be a circle    [00:24:50] Miko Lee: or just reconfiguring the whole idea of a triangle.   [00:24:54] Tatiana Chaterji: Right, exactly. Yeah.    [00:24:55] Miko Lee: Yeah. So that we are all on one level space working in collective, uh, communication.    [00:25:02] Tatiana Chaterji: Yeah, and I think I might've explained it in sort of a confusing way. You'd have to really look at the book to see the, the reconceptualization, but I wanna emphasize that The reason that this framework and this redesign is so crucial is because people jump into rj, they jump into a circle and they don't do the groundwork to prepare everyone, including themselves to be there. But in a school environment, there's any number of toxic elements that students are absorbing, that teachers are absorbing, that we're all kind of just surviving with, you know, we're hungry, we're tired, we're overstimulated, the lights are too bright. We didn't get enough sleep. There's distractions on our cell phones.   [00:25:44] There's so many reasons that prevent us from sitting with each other and listening and being willing to learn from what another person might say or what their experience might be. And so if we can just go. Backwards and start with authentic connection and community building and skilling people up on how to listen. Then we'll be more successful. Any number of people who have tried to do a circle and it fails, and I count myself in that group as well. It's not. All your fault. In fact, it might not be your fault at all. There's so many reasons why a circle will flop, and I think the assumption that I make is that people are not going to bear their souls to me or be vulnerable to me right off the bat.   [00:26:32] And maybe they won't really ever. But that there are steps that can be taken to soften the hostility, the inherent hostility or harshness that is in our society, and to kind of slowly work towards a, just a, like a, a warmth. A warmth where people feel like it's not dangerous to talk about the icky stuff and the uncomfortable stuff, and that we have to do it very slowly and in a container where students and really anyone can relearn the part of ourselves that we have to strip away when we grow up.   [00:27:11] Miko Lee: So I feel like you're talking about multiple things. One is creating a safe environment for the young people to be able to speak what's on their heart, what's on their mind, and, and to recognize that everybody's coming from such a different space. Even in one school. Even in one classroom. It reminds me of that theater game the moment before. Like you never know what happened to that person the moment before they came to that circle.    [00:27:34] Tatiana Chaterji: Yeah.    [00:27:34] Miko Lee: And so it's just to be very conscious of that, that, uh. All of the environment that they're coming from.    [00:27:41] Tatiana Chaterji: Yeah. Conscious of it and accepting of it, but also not accepting that that's it. Like if someone is showing up and they're on their phone or they're kind of listening in a superficial way, they give a a cheap answer to a question that that's not all they're capable of. And I think we know that and educators would know that, but they might not have the tools to allow the student to go deeper or to, or even the time in their day in the semester to allow that growth to happen. And so I spotlight this experiment that we did at Fremont, which was 12 weeks long, and it rotated three times.   [00:28:18] It was an intro to the Media Academy, introduction to that. Architecture academy, and then it was a restorative justice class. And in those 12 weeks from the start to the finish, I noticed an incredible change in the student's ability to connect with each other, to feel empowered, to take, uh, sort of shape what they understand and shape what they care about and what they might wanna advocate for. And it was an intensive laboratory. I was super strict about phones. You know, I was, it was like, that was the place where you had to listen, learn how to listen, which was, in fact, the, the, my biggest, deliverable for them was that they should know how to listen and that they, of course, knew how, but this was a way to practice it further.   [00:29:02] Miko Lee: Can you name a few other things in that 12 week session that were able to foment this, uh, community?    [00:29:10] Tatiana Chaterji: Yeah, I think because it was a non-academic space, I was really able to prioritize how people are listening and how they are, uh, speaking or communicating. So everybody has a different comfort level with speaking out loud. And being in circle can feel extremely intimidating if you're not someone who likes to talk in front of people or likes to have the spotlight on you. So through the course of the class, there were, there were smaller activities to practice, people's public speaking, and even reflecting and then articulating what it is that you wanna say and practicing what does it mean to divulge something but not too much that you feel exposed.   [00:29:50] That skill, I think, is something that adults often take for granted, that we know how to evaluate a situation and shape our story correctly. And not all adults either, but it's something that for young people that is some that, that they can grow into that. Understand what they might wanna share that would be meaningful without making them feel too naked in front of their peers. So it's sort of like all of these dimensions of what are the pressures that they're feeling among this group of people? What feels comfortable to share? And when we got, when we broke into the more vulnerable and tender territory, it was pretty incredible to see and, and witness the shift in energy and how letting people's guards down could happen, like in a responsible way. I, in no way, am advocating for having students and encouraging students to open up about their trauma and then be let loose into the, to the world. You know, there are so many dangerous things that, that people are dealing with and having to say,    [00:30:53] Miko Lee: especially our social media world.    [00:30:56] Tatiana Chaterji: Right, absolutely. That's a whole other terrain. But to say that there is perhaps more possible than what we accept. So, so we kind of, I think we give up on like, well, you know, people are gonna shut down. They already are shut down and they're guarded, and boom, that's it. Let's just roll with it. Let me give them as many worksheets as possible, but I'm not gonna ask them to talk out loud because that's too much and    [00:31:23] Miko Lee: watch a bunch of movies.    [00:31:25] Tatiana Chaterji: Yeah. Well, I mean, teachers would tell me that they were so grateful that this space was being held because of what I think they understood as like a, a naturally therapeutic environment. And then of course, it's crazy because it wasn't always great. Sometimes it, you know, it didn't, I couldn't contain the space as well as I wanted to, but then students would say that I was the only teacher that would. Require them to speak out loud. Um, and so, and I didn't do    [00:31:48] Miko Lee: what of the whole day? That was the only class?   [00:31:51] Tatiana Chaterji: Yeah. Yeah. That's pretty easy for some of them, you know, some of them and not all of them, but like, it's, it's remarkable to, to understand that education can happen that way. And increasingly with remote learning and with everything being sort of through this technological interface, it is possible to pretty much not communicate out loud. So then what does that mean? We are losing so much of what we're capable of.    [00:32:13] Miko Lee: Yeah. It's not giving voice to students at all. Literally.    [00:32:16] Tatiana Chaterji: Well, right. Yeah. Yeah.    [00:32:19] Miko Lee: I mean, you make me think of a couple things. One, when you talk about the public speaking, clearly that's where your theater training comes in, not just naturally to do the public speaking, but then I also, when you're talking about consent and what you're sharing and how much you're sharing of yourself, 'cause that can be very vulnerable for young folks, especially folks that are survivors. And I'm thinking about Dr. Danielle Allen from Harvard and her work around the youth participatory politics. Are you familiar with her stuff?    [00:32:47] Tatiana Chaterji: No,    [00:32:47] Miko Lee: she's amazing she, she has this whole theory about how youth should share, and one of her components is sharing, um, digitally what they wanna share about who they are in the world. But I was just thinking about these as you're speaking about how you're getting them to talk about who they are. And I'm wondering if you could share a little bit more about youth leadership and how that's part of the development of the program, how important that is.    [00:33:15] Tatiana Chaterji: Absolutely. Um, I have a quote from one of my favorite RJ comrades to BD Gibson where he says that anything a young person can do, they should do that. We should hand it over, you know allow for more scaffolded, kind of shared responsibility. When I think about from the beginning of a school year to the end, that, that there's kind of a, the teacher is, and the, or the youth worker, whoever's holding the space, is doing a lot of the work to, to teach the skills, to transfer, the skills, to mentor and empower or skill up the young people. And that through the course of the year, by the end of it, that the young people are taking it on, shaping it, and they're doing so. In collaboration with the adults. And that it is not so much just youth adult partnership, but that there's a, a sense of intergenerational ness even among young people.   [00:34:08] There might be two people on the same grade level, one of whom has been in a youth leadership program and already kind of feels confident about doing any number of things. And I and a and their peer who could learn from that. Or an upper class person and a younger class person or a recent graduate. Many of the teachers and staff at Fremont were actually alumni of the school, which was really powerful for students to see someone who had gone through those same hallways. I think that's all a, a, a piece of it.   [00:34:38] The other thing about youth leadership is that the model of restorative justice in schools that I'm grounded in and that I would say many of my people in Oakland are grounded in is peer leadership. So when students are leading circles, and not just leading circles, but also kind of having their ears to the ground and listening to what students are worried about, if there are social and political phenomena that are affecting students and staff, how, how can they shape the questions or the activities that might need to happen? And, um,    [00:35:12] Miko Lee: for sure they know what's happening way more than any teacher does.    [00:35:16] Tatiana Chaterji: Right. I mean, often or in a different way.    [00:35:18] Miko Lee: Mm-hmm.    [00:35:18] Tatiana Chaterji: And so to be able to invite their voice in a, in a, in a meaningful container that isn't tokenizing it, that isn't sort of celebrating them just for being young or oppressed. I mean, I see that a lot in, in, in the work of youth leadership even. But to sort of meaningfully integrate them, which also requires training them in various, skills. And that partnership and that kind of coming together and doing things as a community can be transformative for everyone involved. I mean, for the staff that I've worked with, not just at Fremont, but at other schools when I've had students that are leading a training in circle keeping, for example, that can be so magnificent because the teacher gets to literally learn from their students, which I think is a dream that many people already are already want to do.   [00:36:06] Miko Lee: Absolutely. I think that's true.   [00:36:08] Ayame Keane-Lee: We're gonna take a quick break from the interview and listen to Slow Fade by MILCK.   MUSIC   [00:40:26] That was Slow Fade by MILCK.   [00:40:29] Miko Lee: I wanna pull a little bit bigger and talk a little bit more about restorative justice for just a moment. You write in your book about this need for a cultural shift, a paradigm shift because we are living in a capitalistic, uh, you know punishment based world in that we have this whole prison industrial complex and in, in fact the education to prison industrial complex. So can you talk about the different questions that are asked that, that restorative justice uses versus re, re versus like.    [00:41:01] Tatiana Chaterji: retributive.    [00:41:02] Miko Lee: Yes. Cannot say that word. So talk a little bit about the difference in our current system, which is this punishment base versus a restorative justice based. What kind of questions are different?    [00:41:13] Tatiana Chaterji: Yeah, definitely. Uh, uh, and, and to say that it's not just oppressive, capitalistic, it's also very transactional, that our relationships are not human. They're about just what people can get from them. And I'm seeing that just a lot. Um, but Howard Zer, I think is one of the people that I would credit with these contrasting questions in our current system, in, in sort of punitive and criminal or carceral spaces, the questions are who what law or rule was broken?   [00:41:40] Who broke it? You know, who's at fault? And then what should be the consequence? And often consequence means punishment or retribution. It means a payback because you broke a law. And in that system, the law or the institutions, right, is. Is is more important than the person and the victim or survivor is invisible.   [00:42:02] They are not even really of concern. And our, that's how our criminal legal system works. You don't really often have to consult a victim or a survivor around what they want to have happened because they literally don't matter. Their, their voice is taken away. It's the state of California versus the person who is accused of a crime vis-a-vis the person who's hurt or their mother, their community versus someone who, who has caused harm in a restorative approach.   [00:42:30] We ask. What the heck just happened? What, what's going on? You know who was harmed? Who else was affected? And what needs to happen to make things right? And that what needs to happen to make things right? Also includes who needs to do what. So it's going into the impact, the needs that arise from that impact, and then the obligations that. flow from there. So it's a really sort of, it's a more holistic and humanizing approach to situations that are complex. There's always a backstory, and that backstory isn't to justify the harm, it's to give the context.   [00:43:14] It's to understand how things happen. I have, I'm now a mom, I have two kids. If something's going on at school or if my child is blamed for something, I have to ask what prompted this kid to do the thing? I mean, when you're a parent, you really feel it quite closely, but it's there all the time. There's sort of, there's cycles that get played out in any number of of problems that we attend to.   [00:43:38] Miko Lee: Thank you for breaking that down so clearly. We're living in this time right now where the Epstein files are just being released and every day there's a different story in the news. And I'm just wondering for folks right now that may be triggered every time they're listening or reading or what, taking in the news, what are some RJ methods for coping with that?   [00:44:01] Tatiana Chaterji: My gosh, I'm one of these people that is triggered constantly and I just wanna give a shout out to all the survivors of, um, of child sexual exploitation, commercial sexual exploitation, and um, uh, sexual violence, all the, the, um, the predatory stuff that happens on the streets in my community and definitely at the schools where I've been. It is extremely. Unjust on the local level, and we're seeing it at these, at the scale, right? Of power. So blatant,    [00:44:34] Miko Lee: so big, so international, so wild.    [00:44:39] Tatiana Chaterji: Yeah. So in terms of how can RJ help, I mean, I would say that there is such a lack of any kind of accountability right now for the harm doers for people who have caused harm. There's no, there's not, there's not, there's not punishment, right? If you wanna look at retributive justice, there's not sort of    [00:44:57] Miko Lee: no accountability.    [00:44:58] Tatiana Chaterji: There's no accountability, but there's no compassionate encounter with with people who have done harm either. I mean, the framework I guess I would offer is the social relationship window. Um, ol and waktel, Ted Wachtel, various people have reenvisioned it, Dorothy Ving, and if you get the book, you can see all that. So that legacy, but that we sort of, we hold people who are causing harm. We hold them with love, and we also hold them with with a clear structure and boundary around what's acceptable.   [00:45:28] And so we're not sliding into a permissive zone where where we just let it go and enable the behavior to happen. And we're also not trying to dehumanize people who have caused harm and only see them as as monsters. I, I don't know, miko when it comes to people with such. Positional power, privilege, and just impunity. I, I don't know if I would apply that to the, to the perpetrators, right, to the people who, who are responsible for such harm right now. Like, that's not the conversation that I'm interested in having. I think, yeah, I, I don't know. Maybe I'm messing up this question.    [00:46:02] Miko Lee: No, you're not. I's so complicated because as an abolitionist, you know, I don't want these. I don't want people to be incarcerated necessarily, but these are some hideous, awful people that are like, so how do, how do you like wrestle with that?    [00:46:18] Tatiana Chaterji: I think it's like the, there's individuals right, who cause harm, but I think the main thing is that there are systems that allowed this harm and are allowing and have continued this harm to happen. I,  [00:46:29] Miko Lee: and it's perpetrated. It's still going on.    [00:46:30] Tatiana Chaterji: Right? Right. So I think like it's really about dismantling these systems and, and shining the light on what is there that we don't always see because we are caught up in the interpersonal, right. And so much of conversations about oppression will get into interpersonal because that's what we see.   [00:46:46] Miko Lee: Mm-hmm.    [00:46:46] Tatiana Chaterji: So students and community members will feel that someone is racist because someone has made a comment or this, that and the other. They're not seeing the kind of racial capitalism, the structure of poverty and what's baked into our laws that are behind it. So I think what circle and what restorative justice spaces can do is for me as someone who resists.   [00:47:08] Racial capitalism and resists structural inequality and the existence of poverty and racialized poverty in the way that it is, that it is. I think it is a space for dreaming together, for, for identifying shared struggle. What are the common things that we're dealing with? A circle is really good because it breaks people out of isolation that they think they're grappling with a thing on their own, and actually it is shared by other people and perhaps everyone. [00:47:38] So then from that place of shared struggle, what do we dream that, could be different? And how do we, organize together? I see the healing component of storytelling and of channeling grief and rage as connected to action and, and strategy. So that's primarily what I would say. Thank you for that question, for this timeliness. Yeah.   [00:48:02] Miko Lee: I'm wondering what you want folks to understand after reading your book. What do you want them to walk away with?    [00:48:09] Tatiana Chaterji: I think I want people to maybe f feel a, a little bit more confident that they could to the heart of pain with students and with others in your life, that there are frameworks and structures or ideas that can really. Hold you and support you in navigating that hard stuff or that even to study it. Maybe I want people to be curious about how do people create justice? What is, what is healing based justice look like? What's possible? Let's study it together because it takes a lot of work. It's not apparent. Our media and Hollywood, they glamorize, you know, there's propaganda.   [00:48:58] There's just like a glamorous portrayal of vengeance and that humanity, we can have vengeance, but we can also have other things. And those things might be the ones that we, the, the healing based justice systems is what we want when it's representing our best selves and what could help us and future generations.   [00:49:17] So to walk away with a little bit of hope. To not throw away RJ because of your past experiences where it sucked. RJ often sucks because of how, because of any number of factors and that it doesn't, don't give up. Don't give up. It can be better. And it, and, and there's some things that we can all learn, including myself and any of my own mistakes, that there's perhaps, it's still worth fighting for and it's still worth trying, and that we can do it slowly with care, with intention, and to give that.   [00:49:51] Allowance that people aren't going to be always ready, and it's not their fault. They, that doesn't make them less good or smart or wise or politically, you know, savvy. It's that there's so much that we are working against all the time to, and, and our survival mechanisms are very toxic. We don't really treat each other well, and that's on purpose. In fact, we tear each other down and that's, how, systems are allowed to continue to exploit us. So, yeah, that's, it's kind of a mouthful, but maybe a little bit of that, like a little bit of inspiration to try things on.   [00:50:26] Miko Lee: Okay, I wanna go back. Can you give a breakdown of what copaganda is?    [00:50:32] Tatiana Chaterji: Oh, I mean, copaganda is what we all, I mean, I consume it certainly. It's like the, it's Paw patrol, it's my kids getting exposed to superhero dogs that are the police because they quote unquote save the day. So it's these stories that the police are going to help. And in fact, we should look for them. There was a one time at a story circle, this person was reading a book and the, and the refrain was, help is on the way. Help is on the way. It gets kept going through any number of crises. That, anyways, just to say that help is not always on the way, as many of us know from trying to seek police protection from harm.   [00:51:14] And that when it does arrive, if it does, that it can cause harm to us, that we can be the target of it, especially if we're disabled or marginalized in another way. So propaganda is so pervasive, but it's this idea that the police will will help us. And we'll keep us safe. And I know from personal experience, my students know that that's not always true. So then what is the alternative? We kind of like add our voice and creativity into the mix, which is also very hard because it's a lot to work through. People are so culturally accustomed to thinking about external sources of help and protection from the state. You know?    [00:51:52] Miko Lee: And many marginalized communities have created their own pods of safety, like the Black Panthers and queer and trans folks because they knew that they could not rely on the cops to be able to help.   [00:52:04] Tatiana Chaterji: Absolutely. Yep. And that's how I learned with Insight, women of Color against Violence, learning from people, immigrant women, sex workers, people who are not protected, who could not, or undocumented immigrants who couldn't call on the state for help. What. What do they need and how do they create that for themselves?   [00:52:22] Mimi Kim was a big inspiration for me. So in my politics, kind of like trying to bring more people into this, right? Like, what, what does it look like when you talk about abolition? And students are like, no, are you kidding? Like, we can't get rid of prisons. And, and, and that is absolutely okay to have that conversation and to sort of open up the possibilities there, recognizing that many people have not even gotten the kind of justice or protection that a prison might afford for some people and maybe has in some instances. Right? So to start with that and to be like, you deserve better now. You deserved better, your family deserves better.    [00:53:00] Miko Lee: You deserve food and shelter.    [00:53:02] Tatiana Chaterji: Yeah.    [00:53:02] Miko Lee: The basic things. Yes.    [00:53:04] Tatiana Chaterji: Yeah.    [00:53:05] Miko Lee: Thank you so much for sharing. I really appreciate it. So I found this quote in your book by Aurora Levin Morales, and I'm just wondering, please read that quote for me, and then tell me the why. Why you included this, why it's so important. [00:53:20] Tatiana Chaterji: Aurora Elevens Morales is this poet who has given me so much inspiration with her work. And this quote was on the website of Restore Oakland, where I've partnered and I just, uh, shout out to Kari and Tash and everyone. So she says, for what is revolution, if not healing? And I put it, uh, to start off my I think it's the conclusion, breathing in shards from a broken sky, new air, and new lungs.   [00:53:46] And I kind of put forth this idea of RJ lungs, which really like strength are, are, are strong with the power of empathy and connection. And yeah, I think that political work and change making happens with healing, it's before and after and all around that there has to be that synchronicity between healing what's wounded and, and, and giving us space for that while also activating change that they shouldn't happen in these bubbles, which I think is, uh, more and more people are embracing that interplay between the two. It's not just you, you heal over here and therapy. You do your political work where you burn out and people are getting abused and hurt all the time. It's like more we should hold all of our human messy selves in the political work.    [00:54:35] Miko Lee: Thanks so much. And then my final thing is you included a quote by a ninth grade student. Could you share that quote with me and    [00:54:43] Tatiana Chaterji: Yes.    [00:54:43] Miko Lee: Why it's so important?    [00:54:44] Tatiana Chaterji: One of my, um, teacher comrades Danielle Zimmerman, this quote came from one of her students in a writing exercise. And Ms. Z is someone who just really embraces RJ in all, in, in all ways. And so the student says, feed your heart with love, forgiveness, hope, and healing words. There is no other way to survive. And I think for me, it's like if we are supposed to live in this world, if we want to live here, and we are taught that we have to be hard, we have to protect ourselves and be harsh and battle the hostility, uh, what is going to happen to us as a result? How are we shaping the, the, the next generation, our families the school environments that we're part of, so that instead of that hardness feed yourself with this love, with this softness, with the power of of tenderness and and healing and it just, yeah, this student is so brilliant.   [00:55:46] Miko Lee: Thank you so much for listening tonight. Remember to reconnect to your ancestral technologies and hold in the power of tenderness.   [00:55:55] Please check out our website, kpfa.org/program/apexexpress to find out more about our show and our guests tonight. We thank all of you listeners out there. Keep resisting, keep organizing, keep creating, and sharing your visions with the world because your voices are important. Apex Express is produced by Ayame Keane-Lee, Anuj Vaidya, Cheryl Truong, Isabel Li, Jalena Keane-Lee, Miko Lee, Miata Tan, Preti Mangala-Shekar and Swati Rayasam. Tonight's show was produced by me Miko Lee, and edited by Ayame Keane-Lee. Have a great night.   The post APEX Express – 3.19.26- The Power of Tenderness appeared first on KPFA.

Church of England revs with a difference Jamie Franklin and Daniel French sit down to talk about the biggest news in church and state. This time:The Iran-US War: Rowan Williams says it is not just since it is not in self-defence and has no clear outcome.Ian Huntley is killed in prison: Many rejoice. Is this reflective of a growing appetite for capital punishment?And is it legitimate for Christians to members of the Green Party?All that and a little bit more as ever!Email the Show with comments and questions! irreverendpod@gmail.com You make this podcast possible. Support us and get episodes early, bonus Uncollared audio podcasts, monthly epic chats between Jamie and Nick Dixon and more!On Patreon - https://www.patreon.com/irreverendOn Substack - https://irreverendpod.substack.com/Buy Me a Coffee - https://www.buymeacoffee.com/irreverend To make a direct donation or to get in touch with questions or comments please email irreverendpod@gmail.com!Notices:Join our Irreverend Telegram group: https://t.me/irreverendpodFollow us on Twitter: https://x.com/IrreverendPodBuy Jamie's Book THE GREAT RETURN!: https://amzn.to/4pwAH8RDaniel French Substack: https://undergroundchurch.substack.com/Jamie Franklin's "Good Things" Substack: https://jamiefranklin.substack.comIrreverend Substack: https://irreverendpod.substack.comFind me a church: https://irreverendpod.com/church-finder/Support the show

This week on “Jesuitical,” Ashley sits down with America's chief correspondent, Kevin Clarke, to discuss the widening conflict with Iran and whether the U.S. intervention in the conflict can be justified under just war theory. Then, we re-share one of our favorite interviews from last year: a conversation with Jamie Baxter, the founder & C.E.O. of Exodus 90. The program, which helps men to strengthen their faith through prayer, asceticism and fraternity, faced some early skepticism from some in the church—and the “Jesuitical” team—that gave way to greater understanding and valuable innovation.   Links for further reading:  Against Unjust and Unjustified War with Iran I regret supporting the Iraq War. We shouldn't repeat our mistakes in Iran now. Cardinal Parolin on Iran war: ‘The force of law has been replaced by the law of force' Lebanese archbishop: Innocents are ‘paying the price' of Middle East war Pope Leo urges a halt to ‘spiral of violence' across Iran and Middle East Sorrow, shock for Catholics in Middle East as US and Israel strike Iran amid negotiations You can follow us on X and on Instagram @jesuiticalshow.   You can find us on Facebook at facebook.com/groups/jesuitical.  Please consider supporting “Jesuitical” by becoming a digital subscriber to America magazine at americamagazine.org/subscribe Learn more about your ad choices. Visit megaphone.fm/adchoices

The 11th Circuit Court of Appeals sets arguments for late June in the bid to release Volume II of Jack Smith's final report. A Minnesota judge holds a justice department attorney in contempt for failing to comply with a court order. Some leading defense lawyers have created a tool to track Justice Department cases that involve irregular charging practices. The Justice Department acknowledges violating dozens of recent court orders in New Jersey. Plus listener questions… Do you have questions for the pod?  https://formfacade.com/sm/PTk_BSogJ Thank you CB Distillery! Use promo code UNJUST at http://CBDistillery.com for 25% off your purchase. Specific product availability depends on individual state regulations. Follow AG Substack|MuellershewroteBlueSky|@muellershewroteAndrew McCabe isn't on social media, but you can buy his book The ThreatThe Threat: How the FBI Protects America in the Age of Terror and Trump Questions for the pod?https://formfacade.com/sm/PTk_BSogJ We would like to know more about our listeners. Please participate in this brief surveyListener Survey and CommentsThis Show is Available Ad-Free And Early For Patreon and Supercast Supporters at the Justice Enforcers level and above:https://dailybeans.supercast.techOrhttps://patreon.com/thedailybeansOr when you subscribe on Apple Podcastshttps://apple.co/3YNpW3P Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Unjust Gaggle of Gavels: Volume 1 by William Brooke Webb Jr. https://www.amazon.com/Unjust-Gaggle-Gavels-William-Brooke-ebook/dp/B0G57T6L8V When caution and conscience collide: the true crime story of Oklahoma’s medical industry allowed Dax Laboratories to destroy a whistleblower’s business and life. Meet William Brooke Webb, Jr.: an ambitious entrepreneur in Oklahoma who built a successful medical reference laboratory (QSS Labs) to handle advanced blood testing for doctors. He was (and still is) good at what he does; as such, his business grew rapidly, serving multiple doctors’ offices and employing many, with over 50 employees under his direct management. When a salesman for Henry Schein, Inc. shared in the business’s success, he grew closer to Webb. They worked together, profiting from the lab orders from QSS-and also began a friendship. However, the appearance of a friendship or a symbiotic working relationship soon fell away when the truth came to light: the salesman and his wife had secretly created a competing lab (DAX Laboratories) and allegedly sabotaged QSS Labs by inflating reagent prices, spreading rumors of fraud, and steering doctors away under non-disclosure agreements. William reported the unethical behavior at Henry Schein, Inc., but he wasn’t protected. Instead, he endured a years-long civil suit that negatively affected his life and business. In Unjust Gaggle of Gavels, William Webb offers a tell-all cautionary tale that educates and informs regarding the litany of liabilities that were unleashed by Henry Schein, Inc. on its number one customer in the Oklahoma Market. Meant for an audience of attorneys, physicians, business professionals, and students with a pre-law or higher education background, Unjust Gaggle of Gavels seeks to expose corruption in the medical world and provide a sense of empowerment to the victims under its thumb.

The FBI executed a search warrant on the Fulton County Georgia Election Offices with Director of National Intelligence Tusli Gabbard in tow.Four journalists including Don Lemon were arrested by the Justice Department and charged with conspiracy against rights and threat of force to impede religious freedomThe US Attorney's office in Minneapolis is in crisis over concerns that they were being asked to execute orders that went against the department's mission and best practices.AG: and members of the Pulitzer Prize Board have sued Donald Trump for documents and communications surrounding the Mueller investigation that are still being kept secret.Plus listener questions…Do you have questions for the pod? Use promo code UNJUST at http://CBDistillery.com for 25% off your purchase.  Specific product availability depends on individual state regulations.  Follow AG Substack|MuellershewroteBlueSky|@muellershewroteAndrew McCabe isn't on social media, but you can buy his book The ThreatThe Threat: How the FBI Protects America in the Age of Terror and TrumpWe would like to know more about our listeners. Please participate in this brief surveyListener Survey and CommentsThis Show is Available Ad-Free And Early For Patreon and Supercast Supporters at the Justice Enforcers level and above:https://dailybeans.supercast.techOrhttps://patreon.com/thedailybeansOr when you subscribe on Apple Podcastshttps://apple.co/3YNpW3P Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.