Podcasts about western church

Listen in as Pastor Ivan shakes up Modern Christianity and the theology of the Western Church. He speaks on the gospel of Christ's death, burial, resurrection, ascension, enthronement, and outpouring. He also touches on the kingdom ever increasing and Christians going from glory to glory. This sermon calls the church to move from passive belief to bold, Spirit-filled action that demonstrates that Jesus is alive. Check out video here Thank you for tuning in to the Empowered Living Podcast. Here are some different ways to connect with us- https://empoweredlifechurch.org https://www.facebook.com/ELCtalent https://www.instagram.com/elct

Beloved, As Christmas comes and goes, the world softens for a moment. The pace eases, the noise quietens, and something deeper becomes easier to hear.This season carries a powerful essential nature quality: returning to the foundation.Before goals. Before vision boards. Before the next becoming.Remember that at your core, there is an original design, steady, wise, and intact. Christmas offers a natural pause to reconnect with that inner architecture. The part of you that already knows who you are, how you function best, and what truly matters.So rather than pushing forward, this years' season is an invitation to come home. Home to your body. Home to your heart. Home to the intelligence that lives beneath effort and striving.From a divine nature and divine feminine perspective, alignment always begins here, in rest, resonance, and remembrance.As this year completes its cycle, my suggestion to you is to allow yourself to receive:• integration instead of urgency• clarity instead of pressure• nourishment instead of effortWhatever unfolded this year has shaped your field, refined your awareness, and strengthened your inner structure. Nothing has been wasted. Everything has informed your true essence.The Great Mother and Father that birthed your existence into form.As we know it takes two to make a baby, without that balance the offspring might be imbalanced. My wish for you is simple. May your foundation feel steady. May your hearts feel held and may your inner compass feel clear.RETURNING TO MOTHER | COMFORT & PEACE | FOR ALLI leave you with a remembrance of what was removed a long time ago in the name of power and control. The Holy Spirit is proven to be “female.” Make Gods in OUR image - was the foundation of the trinity of Elohim, Eshera and Yeshua. Mother, Father and Son/Daughter.The divine feminine - which is rising and bringing care, love and healing into our consciousness.The connection between Sophia theology and women's teaching authority is inseparable.Karen King, a professor of church history at Harvard Divinity School, suggests that the Nag Hammadi texts are not an aberration, but a window into a Christianity that flourished for the first two centuries.In this world, Sophia was a central theological concept, and women held significant positions of teaching authority.This was not a marginal movement; it thrived in major centers of thought like Alexandria, Rome, and Gaul.The texts preserve fierce debates, such as the Second Treatise of the Great Seth, which records a Christ figure ridiculing bishops who claim authority without knowing the truth.The Testimony of Truth directly attacks the institutional church, claiming its leaders possess the name of a dead man but lack the actual spirit of truth.These were not the writings of defeated heretics hiding in caves, but the arguments of sophisticated theologians claiming the institutional church had abandoned Christ in favor of political power.The historical pattern is clear: Sophia theology flourished wherever Christians had intellectual freedom and collapsed wherever bishops allied with imperial power.By the late 4th century, major centers of this tradition had been suppressed, and the texts survived only because monks buried them before the purges arrived.The Nag Hammadi discovery proved that an entire branch of Christianity was erased, not because it lost the theological argument, but because it lost a political war.The removal of Sophia was a metaphysical amputation that severed humanity from half of the divine image.For the first two centuries, women could look toward the heavens and see themselves reflected in Sophia, who was wisdom incarnate, present at creation, and a teacher of humanity.Her existence meant that femininity was ontologically divine, allowing women in these communities to teach, prophesy, and perform sacraments with divine authority.After the Council of Nicaea and the destruction of these texts, the reflection of the feminine divine disappeared.The Trinity—Father, Son, and Holy Spirit—became conceptually MASCULINE, and the only remaining feminine figure was Mary, defined by her obedience and receptivity.If the divine image is exclusively masculine, then maleness is seen as godly, while women become derivative reflections or corrupted vessels.In the late 4th century, Augustine of Hippo codified this into doctrine, arguing that a woman is not the image of God by herself, but only when joined to a man.This theology shaped law, culture, and family structure, suggesting that female subordination was not social convention but a cosmic order.The slide toward devaluation reached a point where the Council of Macon in 585 CE debated whether women even possessed souls.Medieval theology continued this descent, with Thomas Aquinas characterizing women as “misbegotten males” and defective versions of the masculine ideal.These were not fringe ideas; they were the foundational doctrines of the intellectual authorities defining the Western Church for centuries.The practical consequences were catastrophic, as women were excluded from universities and prohibited from reading scripture in the vernacular.The witch trials of the early modern period eventually criminalized women's traditional knowledge of healing and midwifery, labeling it as a demonic theft of male authority.Beyond gender, the erasure of Sophia reshaped the human relationship with curiosity and wisdom.In the Sophia narratives, her defining characteristic is a desire to know and understand the depths of divine mystery.Though her desire led to error, that error was seen as correctable through knowledge, suggesting that seeking wisdom is better than blind obedience.In the post-Nicene narrative, however, Sophia's desire became the template for forbidden knowledge, and curiosity was reframed as the sin of pride.Independent thought became a rebellion, and education was placed under strict ecclesiastical control.The medieval church's multiple bans on the works of Aristotle and the trials of figures like Galileo were symptoms of this theological monopoly on truth.Even the Scientific Revolution and the Enlightenment, which emerged as rebellions against this monopoly, largely excluded women from the new universities.The intellectual flowering of Europe happened in a world where half of humanity was still theologically barred from the pursuit of wisdom.Ultimately, Sophia represented a conviction that Western Spirituality desperately lacked: the belief that the pursuit of truth is a holy act of desire, not a sinful act of rebellion.IN CLOSING Thank you for walking this conscious path with me, for your trust, your openness, and your willingness to live in alignment with who you truly are.I look forward to guiding you into the next chapter, rooted, resourced, and ready.Love, KassandraThe Light Between is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit thelightbetween.substack.com/subscribe

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

Christmas /ˈkrɪsməs/ noun an annual festival at which Christians celebrate the birth of Christ, held on 25 December in the Western Church. "I have such happy childhood memories of decorating the house for Christmas" My boy Bradley joins me for an evening of listener questions. Feliz navidad! Archive for the Unexplained: https://files.afu.se/Downloads/?dir=Documents%2F0%20-%20UFO%20Researchers%2FBradley%20W%20Plaisier%2FMarcello%20Truzzi%20archive   SUPPORT THE SHOW HERE: https://www.patreon.com/c/GhostStoriesForTheEnd  

This illustrious light of Orthodoxy in the Western Church was born in Gaul in 349, but his widowed mother took the family to Rome while he was still a small child. Brilliant and well-educated, he was made a provincial Governor in 375 and took up residence in Milan. In those days, the Arian heresy was still dividing the Church, despite its repudiation at the Council of Nicaea in 325. When the time came to elect a new Bishop in Milan, the Orthodox and Arian parties were so divided that they could come to no agreement on a new Bishop. When Ambrose came as Governor to try to restore peace and order, a young child, divinely inspired, called out "Ambrose, Bishop!" To Ambrose's amazement, the people took up the cry, and Ambrose himself was elected, though he tried to refuse, protesting that he was only a catechumen (it was still common in those days to delay Holy Baptism for fear of polluting it by sin). He even attempted to flee, but his horse brought him back to the city. Resigning himself to God's will, he was baptized and, only a week later, elevated to Bishop. Immediately, he renounced all possessions, distributed all of his money to the poor and gave his estates to the Church. Straightaway, he entered into a spirited defense of Orthodoxy in his preaching and writings to the dismay of the Arians who had supported his election. Soon he persuaded Gratian, Emperor of the West, to call the Council of Aquilea, which brought an end to Arianism in the Western Church. (Arianism, however, continued to prosper among the barbarian nations for many years; see the Martyrs of Africa, also commemorated today).   Several times the holy Bishop was called upon to defend the Church against domination by the secular powers. Once, putting down an uprising in Thessalonika, the Emperor Theodosius punished the city by ordering the massacre of thousands of its residents. When the Emperor later visited Milan and came to the Cathedral to attend the Liturgy, Saint Ambrose stopped him at the door, condemned his crime before all the people, forbade him entrance to the church and excommunicated him for eight months. The Emperor went away weeping, and submitted in humility to the Church's discipline. When he returned after long penance to be restored to Communion, he went into the sanctuary along with the clergy, as had been the custom of the Emperors since Constantine the Great. But again the holy Ambrose humbled him in the sight of all the people, saying "Get out and take your place among the laity; the purple does not make priests, but only emperors." Theodosius left without protest, took his place among the penitents, and never again attempted to enter the sanctuary of a church. (When the Emperor died, it was Bishop Ambrose who preached his funeral eulogy).   Saint Ambrose, by teaching, preaching and writing, brought countless pagans to the Faith. His most famous convert was St Augustine (June 15), who became his disciple and eventually a bishop. Ambrose's many theological and catechetical works helped greatly to spread the teaching of the Greek fathers in the Latin world. He wrote many glorious antiphonal hymns which were once some of the gems of the Latin services.   Saint Ambrose reposed in peace in 397; his relics still rest in the basilica in Milan.

Justice – when you hear that word what do you think of? The word carries some baggage in the church today and has become highly politicized. Too much justice talk and you can be dismissed as Marxist, woke, or a proponent of the “unbiblical” social justice gospel. But if you can remove yourself from cultural baggage, read the Bible with fresh eyes, and look at the life of Jesus, you see justice everywhere. Justice was central to the life and mission of Jesus. And it should be to his followers as well. One of the best books I've read on the topic is a new book by Joash Thomas called The Justice of Jesus: Reimagining Your Church's Life Together to Pursue Liberation And Wholeness. Talking about justice shouldn't cause us to draw tighter partisan political lines. It should cause us – as Joash says – to be politically agnostic, except on behalf of our marginalized neighbors. This is an eye-opening conversation. He talk about how colonization has shaped the Western church to resist justice. Why we need more teaching on justice and not less. Why it's important to diversity our theological influences. And some practical ways any local church can pursue justice. Joash is a kind soul with a deep understanding of justice and Christianity in the global south and what we can learn in the west…from followers of Jesus all over the world. Topics Covered: How “wokeism” and “Marxism” have become deflective tactics to keep us from facing the truth Why the Evangelical Church needs more teaching on justice How colonization and colonialism has shaped us to resist justice Why it’s good for our formation to diversify our theological influences Why Christians should be politically agnostic Practical ways the church today can pursue justice Resources Mentioned: Show Sponsor: Planning Center The Justice of Jesus: Reimagining Your Church’s Life Together To Pursue Liberation And Wholeness by Joash Thomas Joash Thomas website Joash Thomas instagram Show Sponsor: This episode is sponsored by Planning Center, an all-in-one church management software made to help churches help people. You can organize your ministries and keep everyone on your team communicating and aligned around what's going on. As a worship leader, good communication is key to building a strong worship team. You can cultivate relationships while ensuring everyone has what they need to successfully prep for your services. But why not take it up a notch using the chat feature? Built right into the Services mobile app—which, by the way, you should totally download if you haven't already—chat helps you coordinate all the service details with your team. Plus, you can have fun while doing it! No more juggling emails, group texts, and multiple apps to ensure your whole team is aligned. Chat will simplify your communication in one convenient place through the Services mobile app. And everyone can ask questions, request prayer, or join the banter in real-time with one another. The really cool part about chatting with your teams? Team members are dynamically added or removed from conversations as availability changes! So if your original bass player suddenly declines (why is it so hard to find a bass player, anyway?), your newly scheduled bass player is automatically added to the chat conversation. All of your chat conversations stay in sync. No more outdated group threads or irrelevant messages! So what are you waiting for? Download the Services app and start chatting! The post #377: How The Western Church Has Been Shaped To Resist Justice (And What We Can Do About It) with Joash P. Thomas appeared first on Beyond Sunday Worship.

Welcome to a Brain Wrinkling Wednesday with Fr. Tom Koys.  Today Father Koys focuses on being thankful as we celebrate Thanksgiving tomorrow.  He refers to a G.K Chesterton quote on Thankfulness and Wonder. He also refers to the story of Squanto and encourages us to look into the story during this Thanksgiving.  Father closes with a discussion regarding the Nicene Creed and the key phrase of “and the son” as he references the split between the East and Western Church.  Wishing you a most blessed Thanksgiving. Thank you for listening! St. Stanislaus Kostka Parish

Ryan Brown, pastor, writer, and disciple-maker, brings a compelling perspective on what it truly means to follow Christ in a world where faith often comes with a cost. His work centers on helping believers live out their faith authentically, especially amid the reality of Christian persecution around the globe and the challenges of living counterculturally in the Western Church.In this episode, Ryan explores how consumerism and comfort can distort discipleship, the power of prayer to shape our lives, and why suffering can be a path to glory. He challenges us to measure joy beyond circumstances and to pray for God's purpose rather than blessings on our plans. His insights invite listeners to embrace a deeper, more resilient faith that is lived out daily, no matter the cost.Whether you're wrestling with your own faith journey or looking to understand the bigger picture of the global Church, this episode will inspire you to live boldly and follow Christ on His terms.WEBSITE: https://www.nogreyareaspodcast.com/INSTAGRAM: https://www.instagram.com/nogreyareas_gagliano/FACEBOOK: https://www.facebook.com/NoGreyAreasTIK TOK: https://www.tiktok.com/@nogreyareasgaglianoEMAIL: info@nogreyareas.comYOUTUBE: https://www.youtube.com/channel/UCbnC2rjEumGJhqy54qazFFwNo Grey Areas is a motivational podcast with captivating guests centered around how our choices humanize, empower, and define who we become. This podcast is inspired by the cautionary tale, No Grey Areas, written by Joseph Gagliano. Learn more about the truth behind his story involved with sports' biggest scandal at https://www.nogreyareas.com/

This episode is a declaration of war on the greatest idol in the Western Church: comfort. We've traded the cross for a couch cushion, creating a version of faith that's safe, soft, and spiritually useless. We pray for blessing but run from the breaking that produces it.Today, we're making a scandalous proposal: Pray for suffering.That's right. Suffering is the furnace where faith is forged, idols are burned, and our dependence on Christ becomes real. The world tells you to numb your pain. The Word tells you God uses it for His glory. Every hero of the faith was shaped in the fire, and every Christian who idolizes ease is living a lukewarm life that makes God sick.This isn't a sermon for the comfortable. It's a boot camp for the consecrated.Buckle up. We're about to find out if you want to be pacified or purified."For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him." – Philippians 1:29Episode Highlights:05:24 - Comfort, not persecution, is what's destroying us. Because comfort kills dependence. Comfort dulls conviction. Comfort lulls us into spiritual apathy, convincing us we don't need God because life is good. And when life is good, prayer dies, passion fades, the fire burns low.15:33 - The world may call that radical, but the early Christians called it normal. They understood something we've forgotten: Soft faith can't survive a hard world. If our modern church were a gym, most of us would be on the treadmill of routine. Moving, but not growing. Sweating but not stretching. Active but not advancing.29:44 - Comfortable leaders protect their image. Suffering leaders protect their integrity. Comfortable leaders chase applause. Suffering leaders chase obedience. Comfortable leaders build empires. Suffering leaders build the kingdom. And make no mistake about it, this world doesn't need more polished executives. Instead, it needs more crucified executives.Connect with Paul M. NeubergerWebsite  

Justin Hibbard continues our series on the 21 Ecumenical Church Councils by talking about the major fallout between the Eastern and Western Church in 1054. How did this Great Schism change the trajectory of future ecumenical council? And were the events of 1054 truly earth shattering, or was is this event overblown by historians. SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The History of Byzantium: The Great Schism* Video: General Councils 8: Constantinople IV - Fr Timothy Matkin - St Francis Dallas* New Advent: The Eastern Schism* Episode 112: Not All Popes are Saints* Episode 113: The Great Popes* Episode 137: The Importance of Grieving for Pope Francis* Episode 63: Not All Catholics are Roman CatholicPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Can faith inspire solutions to global hunger? Roger Wheeler of Shoulder 2 Shoulder discusses his model for redirecting U.S. surplus to meet urgent needs in Zambia, as we explore its philosophy, impact, and challenges..

Friends of the Rosary,Yesterday, three months after the December 8 celebration of her immaculate conception as the child of Sts. Joachim and Anne, we rejoiced in the birth of the Blessed Virgin Mary.Saint Augustine described her nativity as an event of cosmic and historic significance and an appropriate prelude to the birth of Jesus Christ."She is the flower of the field from whom bloomed the precious lily of the valley," he said.The fourth-century bishop, whose theology profoundly shaped the Western Church's understanding of sin and human nature, affirmed that "through her birth, the nature inherited from our first parents is changed."Mary was born to free humanity from the ancient bondage of sin, as the Roman Martyrology stated.Born immaculate and full of grace, Mary was conceived to be the mother of God, the spiritual mother of all mankind, and the distributor of all divine grace. With Mary, all human nature is exalted.Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• ⁠September 9, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET  

In this episode, Dr. David Alan Black, in a comprehensive discussion about the authorship of the book of Hebrews, explores both internal and external evidence that supports Pauline authorship. Dr. Black shares his journey into New Testament studies, the historical context of authorship debates, and the significance of early church fathers in affirming Paul's authorship. The conversation emphasizes the importance of examining Greek texts and challenges common assumptions about the differences between Hebrews and other Pauline epistles.

Friends of the Rosary,While we continue praying for the two children killed, the injured, and their families, at a shooting during a Mass held at Annunciation Catholic Church in Minneapolis, by a demonic gunman, today, August 28, the Catholic Church celebrates the Memorial of St. Augustine (354-430).Born at Tagaste, North Africa, the son of St. Monica had a life of excesses until St. Ambrose converted him.The prayer and tears of his mother, the sanctity of Milan's Bishop Ambrose, the book of St. Anthony the hermit, and the sacred Scriptures brought him to conversion (metanoia), sealed by baptism on Easter night 387, with his mother as witness.Returning to Tagaste, he distributed his goods to the poor and was ordained a priest. He was appointed bishop of Hippo at the age of 41 and became one of the most influential theologians, particularly in clarifying the doctrines of the Trinity, grace, and the Church.Augustine, numbered among the four great Doctors of the Western Church, was a prolific writer and a saint with an inexhaustible spirituality. He wrote the Confessions and The City of God, a worthy memorial to his genius, a philosophy of history.Augustine's episcopal life was filled with battles against heretics. From his encounter with Pelagius, who denied the necessity of grace, he earned the surname "Doctor of grace."As an emblem, Christian art accords him a burning heart to symbolize the ardent love of God which permeates all his writings.Founder of canonical life in common, Augustinian monks and the Hermits honor him as their spiritual father.He famously said, "Restless is the heart until it rests in God."“The life and witness of St. Augustine reminds us that each of us has received gifts and talents from God and that our vocation, our fulfillment, and our joy come from giving them back in loving service to God and others,” Pope Leo XIV, an Augustinian, said today.Not surprisingly, his papal motto, “In Illo uno, unum” (“In the one Christ, we are one”), comes from a homily by St. Augustine.Ave Maria!Jesus, I Trust In You!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New York• August 28, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

Why does the Western church struggle to talk about grief, loss, and suffering? Pastor Karl Fay joins Tim Ahlman for a raw and inspiring conversation about faith, art, and the power of walking through brokenness instead of avoiding it.Karl—an artist, husband, dad, and senior pastor at Prince of Peace Lutheran Church—opens up about:- Why Western Christians often ignore death and suffering- How grief and melancholy shape authentic faith- The surprising ways art can give us language for pain and hope- Why Jesus Himself should be seen as an artist who transforms suffering into beautyThis episode will challenge your view of grief, faith, and creativity—and may just change how you see the role of art in the church.Support the showWatch Us On Youtube!

On this episode of the Older Pastor/Younger Pastor Podcast, Dave gives his input on what he believes is the greatest challenge facing the Western Church today.

On this episode of the Older Pastor/Younger Pastor Podcast, Ryan gives his input on what he believes is the greatest challenge facing the Western Church today.

Ever wondered why Orthodox churches are filled with icons while Catholic ones aren't? This fascinating conversation with David Latting and Ben Langlois (Orthodox Luigi) takes us deep into the heart of Orthodox Christianity and its distinctive practices.  The discussion uncovers how icons serve as "windows into heaven" for Orthodox believers—not just beautiful art, but portals into the divine realm. Langlois explains the theological reasoning behind the two-dimensional nature of icons, tracing this tradition back to the Second Council of Nicaea in 787 CE. For those curious about Christian history, the episode offers a refreshing perspective on how the ancient Church used visual imagery to teach biblical stories to illiterate believers, challenging common misconceptions about scripture access in early Christianity.  One of the most enlightening segments addresses the Great Schism between Eastern and Western Christianity. Rather than a simple split in 1054, we learn how the separation evolved gradually over centuries, with fascinating insights into how the pre-schism Western Church was considered Orthodox despite cultural differences. This nuanced historical understanding helps bridge denominational divides and fosters appreciation for shared Christian heritage.  The conversation doesn't shy away from difficult questions, including a thoughtful Protestant concern: "Why would I give my attention to anyone but Jesus?" The response offers a compelling parallel between asking friends for prayer and requesting intercession from saints, demonstrating how Orthodox veneration practices ultimately maintain Christ's centrality while honoring the communion of saints across time.  Whether you're deeply familiar with Orthodox traditions or completely new to them, this episode will transform your understanding of Christian worship, history, and theology. Subscribe to Cloud of Witnesses for more thought-provoking conversations that explore the depth and richness of Christian faith across traditions. Visit Cloud of Witnesses Radio: https://cloudofwitnessesradio.com/ Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses Radio: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses Radio on Instagram, X.com, Facebook, and TikTok.Thank you for journeying w/ the Saints with us!

On this episode of the Westminster Effects Doxology Podcast, we sit down with Mary Ellen Lovin, a missionary to the Middle East supported by Resurrection Church. Mary Ellen shares what it's like to do ministry in a region rich in both history and hardship, how the gospel is moving, and what the Western Church can learn from believers abroad.This conversation is part of our Common Thread series, highlighting faithful Christians from across traditions and contexts.Support Mary Ellen at:https://rceinternational.givingfuel.com/staff?staffId=25953https://www.thriftbooks.com/list/share/5c7bd446e3e9f7ca756df5efddbdc02e/

In this episode of Ask the Church, we unpack one of the most debated lines in the Nicene Creed: “who proceeds from the Father and the Son.” Why did the Western Church add “and the Son”? Why do Eastern Christians omit it? And what does it tell us about the dynamic life of the Trinity?In the next five minutes, we'll discuss: - The biblical basis for the Spirit's procession (John 15:26)- How the concepts of “eternal source,” “eternal begetting,” and “eternal procession” help us understand the three Persons of the Trinity- The history and impact of the Filioque controversy and the Great Schism- Anglican flexibility in confessing or omitting the “and the Son” (Filioque) clause

Who are the men behind the liturgical renewals within our Synod? Who are the men at the tip of the spear when it came to talking about the importance of retaining the historic liturgy, rites, and ceremonies of the Western Church? The next installment of the liturgical biographies we're going to cover is Paul H.D. Lang. Mark Braden (pastor of Zion Evangelical Lutheran Church, Detroit, MI, and Departmental Editor of Gottesdienst: The Journal of Lutheran Liturgy) walks us through his early ministry, highlights some of his writings, and then dives into two of his most notable works: What An Altar Guild Should Know and Ceremony and Celebration. This is part one of a two-part series.  Become a Patron! You can subscribe to the Journal here: https://www.gottesdienst.org/subscribe/ You can read the Gottesblog here: https://www.gottesdienst.org/gottesblog/ You can support Gottesdienst here: https://www.gottesdienst.org/make-a-donation/ Please like, share, and review this podcast. It only takes a few minutes for you, but it means a lot to us.   

The global church is exploding with growth and miracles, but what's their secret? We sit down with Ryan Skoog, founder of Venture & Co, to uncover how radical prayer, not just leadership principles, is fueling a worldwide revival.Ryan's ministry works in the “three UNs”—UNsafe, UNreached, and UNresourced parts of the world, where partners face persecution and miracles are commonplace. He shares eye-opening insights from his book, Lead With Prayer, revealing how the fastest-growing churches on earth are powered by a deep, authentic prayer life.Join us as we dive into:✅The shocking truth about prayer among Western leaders: Why more experience and education often lead to less prayer.✅“Friendship First”: How dynamic prayer lives are built on simply “wasting time” with Jesus, not just a laundry list of requests.✅Crafting a Day with God: Practical rhythms and habits to integrate prayer throughout your day, from morning psalms to blessing strangers.✅From Spiritual Warfare to Miracles: Ryan shares a raw, personal story of how daily communion transformed his family's battle with demonic nightmares and saved his business during COVID.✅Prayer Forges Courage: Discover how spending time in God's presence equips leaders to make tough decisions with humble confidence (hear the wild story of Ryan's dad!).✅Communal Prayer & Maximum Yield: How individual prayer ignites corporate movements, and how discerning God's will through prayer can lead to unprecedented fruitfulness in ministry and life.This conversation will challenge your assumptions about what prayer can be and inspire you to engage with God in a more profound, transformational way. Take the Bible seriously, but learn not to take yourself too seriously, as we explore the radical middle of Word + Spirit.0:00 Introduction: Ryan Skoog on Prayer2:57 Inspiration for the Book on Prayer5:57 Western Church & Dependence on the Spirit9:47 Prayer Vs. Functional Atheism18:08 Rhythms of Prayer28:37 Humility & Western Culture32:04 The Right Steps to Cultivate Prayer41:13 Rewiring the Brain45:50 How to Make It Meaningful50:00 How to Create a Culture of Prayer58:45 Closing ThoughtsABOUT THE GUEST:BOOK & RESOURCES https://www.leadwithprayer.com/ Subscribe to The Remnant Radio newsletter and receive our FREE introduction to spiritual gifts eBook. Plus, get access to: discounts, news about upcoming shows, courses and conferences - and more. Subscribe now at TheRemnantRadio.com.Support the showABOUT THE REMNANT RADIO:

Mozarabic? Braga? Ambrosian? Catholics are familiar with the Roman Catholic Mass in its traditional form and that of the "Novus Ordo," but many do not realize the liturgical diversity that once existed throughout the Western Church.

Check out Discipleship.org for resources on disciple-making: https://discipleship.org/resources/  Today's episode will help us move from self-reliance to Spirit-empowered living by embracing daily surrender and rediscovering the power of the Holy Spirit in our walk with Jesus. Stay Informed - Get our newsletter: http://eepurl.com/hPViAr   Empowering Every Believer: Activating the Priesthood of All Believers - Disciple Maker's Podcast Ep. 7   Unlocking the Power of the Holy Spirit: A Call to Bold Witness and Total Surrender   In this impactful episode, Josh Howard and Jason dive deep into the significance of the Holy Spirit in the life of a believer. They discuss the challenges modern Christians face, including the startling statistic that 98% of Christians in America never share their faith outside of their immediate families. They highlight two main problems: the lack of witnessing and the often forgotten role of the Holy Spirit in many churches. Through scriptural examples, particularly from the Book of Acts, they showcase the transformative power of the Holy Spirit and the necessity of full surrender and consecration to experience true spiritual empowerment. They argue that without daily dying to oneself and being filled afresh with the Spirit, believers cannot effectively witness or make disciples. The conversation underscores the critical need for revival and a personal challenge to be a true burnt offering for God's glory. Join them in a heartfelt prayer of surrender, and take the first steps toward becoming a vessel for the Spirit's power in your life.   Get Discipleship.org's premium Podcast Feed: https://disciplemakerspodcast.supercast.com/    Key Takeaways    00:00 Introduction and Setting the Stage 00:52 The Role of the Holy Spirit in the Church 03:01 The Power of Witnessing and the Holy Spirit 05:57 Daily Surrender and Empowerment 12:18 Living Sacrifice and Community Support 22:35 The Demands of Discipleship 23:14 The Reasonableness of Total Surrender 24:27 Living as a Burnt Offering 30:02 The Power of the Holy Spirit 32:17 A Call to Radical Transformation 37:42 Prayer of Surrender 45:00 Final Thoughts and Encouragement   Check out our Blogs: https://discipleship.org/blog/  See Below for a longer description: Podcast Recap: S3 Ep. 2 – Life in the Spirit In this episode, Jason and Josh dive into a real, honest conversation about what it means to live a life empowered by the Holy Spirit. They go back and forth between light-hearted banter and weighty truths, creating a natural rhythm that feels both grounded and inspiring. They kick things off with a laugh, joking about how hard it can be to start episodes smoothly—before easing into the heart of the conversation. The big focus? The Church's need to make more room for the Holy Spirit—not just in Sunday services, but in everyday life. Jason shares how some churches unintentionally sideline the Spirit, joking about the tendency to worship “God the Father, God the Son, and God the Holy Bible.” Josh jumps in to remind us that real power—boldness, witness, and transformation—comes from the Holy Spirit. They unpack Acts 1:8, where Jesus tells His followers they'll receive power when the Holy Spirit comes. Josh points out a sobering stat: 98% of American Christians never share their faith outside their family. The answer isn't trying harder—it's surrendering deeper. Josh describes how the disciples went from hiding in fear to boldly preaching the gospel after being filled with the Spirit. He draws from Romans to say the same power that raised Jesus now lives in us—meaning we're equipped for far more than we realize. A key theme in the episode is daily surrender. Josh shares a vivid metaphor: believers “leak,” so we need to keep coming back for a fresh filling. They talk about how true revival starts when we lay ourselves down—day after day—like living sacrifices. They also explore the idea that you can't have Pentecost without Calvary. In other words, the power of the Spirit comes through death to self. Drawing on Old Testament sacrifices, they paint a picture of what it means to live fully surrendered—acknowledging our tendency, like a goat, to crawl off the altar. Community plays a big role here too. Josh emphasizes how we need each other to keep living that surrendered life—through encouragement, accountability, and prayer. Toward the end, they call out how the Western Church often gets caught up in debates and performance, losing sight of the simple, powerful truth: Jesus rose, and His Spirit lives in us. They warn against letting the flesh take the lead again and call for a return to Spirit-led living. The episode wraps with lyrics from a Casting Crowns song that challenge superficial faith and call for genuine heart change. It's a fitting close to a conversation all about real transformation—from the inside out. Jason and Josh finish with a heartfelt prayer, asking for the Spirit's guidance, power, and presence to shape every part of our lives. Bottom line: If you're hungry for deeper discipleship and lasting impact, it all starts with surrender—and the Holy Spirit is ready to lead the way.

Millennial Mustard Seed PodcastWelcome to the Millennial Mustard Seed Podcast, where we dive into the unusual, unexplained, and unexplored aspects of our world—always filtered through a biblical lens. With a seeker's humility, we spark deeper conversations about faith, technology, spiritual warfare, and biblical prophecy.Subscribe on Spotify: ⁠Millennial Mustard Seed Podcast Subscription⁠Watch on YouTube: ⁠Millennial Mustard Seed Channel⁠Follow on Facebook: ⁠Millennial Mustard Seed Facebook Page⁠Guest Introduction:Laura Gallier is the acclaimed author of The Delusion series, a gripping young adult fiction series tackling themes like suicide, depression, and spiritual warfare. Laura is a sought-after speaker and is currently working to bring The Delusion to the big screen. Through her transparent journey of emotional healing and spiritual renewal, Laura's message is a powerful reminder that authenticity, not performance, is the currency of God's Kingdom.Website: LauraGallier.comSocial Media: @LauraGallierOfficialCore Topics Covered: Laura's raw and honest journey through a four-year season of debilitating depression and trauma recovery.How God leads us through the valley of the shadow of death—not around it—and why the "middle of the valley" is often where healing begins.The toxic cycle of performance-based Christianity and the invitation to authentic intimacy with God.How unresolved childhood trauma often underpins emotional and mental health struggles—and why God won't let us carry old baggage into new seasons.The role of spiritual warfare in mental health, and why holistic healing must include the body, soul, and spirit.Laura's behind-the-scenes look at writing The Delusion series and how her personal battles shaped the characters and storylines.Why the Western Church struggles with authenticity, and how to break free from a culture of performance to embrace God's true freedom.Key Quotes & Insights“The enemy is always trying to get us to prove ourselves, but the truth is—if you're in Christ, you already have nothing to prove. You are fully loved.”“You cannot cast out a broken heart, and you cannot heal a demon. You have to know the difference.”“God's correction is always wrapped in His tenderness. He doesn't rush us out of our grief; He sits with us in it.”The Delusion Series by Laura Gallier – Available on AmazonLauraGallier.com – Sign up for updates on her upcoming movie project.Related Podcast Episodes:Spiritual Mapping & Emotional Healing – Dr. Laura SangerThe Cosmic Battle for Identity – Ryan PittersonCall to Action:Be sure to subscribe to the Millennial Mustard Seed Podcast on Spotify, Apple Podcasts, and YouTube at MMSeed7. Leave us a review to help spread the word about these powerful, truth-centered conversations!Want to support exclusive content and help us grow? Visit our subscription page and consider becoming a monthly partner.

In this episode, Cory and Brian explore the mDNA (Movement DNA) of missional-incarnational impulse. This mDNA has been a missing component in the Western Church for too long. We have been called not to missional activity, but to live on mission, embodying the teachings of Jesus in our communities. We include practical examples of missional living, the significance of personal calling, and the practices that shape a missional lifestyle, such as building relationships and creating spaces for community engagement. All of this conversation is rooted in a desire to see gospel flourishing in all aspects of life.

The story of how Hebrew was smuggled into the Western Church is long and complicated; it spans centuries and involves hundreds of men. In this episode, we have narrowed down the story to a handful of key figures who played pivotal roles. At many points in this timeline, Christian men could have stood up and defended the inspired Greek of the Septuagint, but essentially none did so. At any point in this timeline, Christian men could have stood up and repudiated the wicked use of the Hebrew, but only two did so — both former (converted) Jews. Satan does not have the limitation of a lifespan of but eighty or so years, and he does not sleep or grow tired; the story of Hebrew is the story of Satan's long-term plan to undermine and collapse the Western Church, and, with her, Christendom. In this second-half of the historical portion of the Septuagint series, we cover the history of the Western Church (from, roughly, Jerome to the Reformation) with regard to how Hebrew came to be used as the basis for the Old Testament. Notably, this history of the Septuagint is almost devoid of any actual use of the Septuagint by the men whose lives and actions make up the narrative, because we, like the Israelites of the Old Testament, left the Word of God sitting in a basement, abandoned and largely forgotten — and, worse, we accepted a corrupted counterfeit from rabbis and made it the basis of our translations. Mercifully and according to His promises, God preserved the Greek for us, and so we can undo the foolishness of centuries past — a topic we will take up in the last episode in this series. Show Notes See Also Further Reading “Johannes Reuchlin (1455–1522): A Unique Philosemitic Public Intellectual” “Johannes Reuchlin: A Voice of Humanism and Esoteric Wisdom” [This site is full of things we categorically recommend against — it is linked for the sole purpose of this one article on Reuchlin.] Parental Warnings At the end of the episode, Luther is quoted and the quote includes the words “whore” and “slut”.

The experience of reading Saint Isaac the Syrian is something like being caught up in a vortex; not a linear explanation of the spiritual life or spiritual practices, but rather being drawn by the Holy Spirit that blows wherever It wills. It is not as though Isaac's thought lacks cohesiveness, but rather he presents the life of faith and life in Christ to us as an artist painting with broad strokes. This is especially true in the first six homilies that speak of the discipline of virtue. Isaac seems to be more concerned about our breathing the same air as the Saints. He wants us to be swept up by our desire for God and in our gratitude for His love and mercy. Our life is not simply following a series of teachings or a moral code, but rather embodying very life of Christ. We are to love and console others as we have been loved and consoled by the Lord. If our spiritual disciplines do not remove the impediments to our capacity to be loved and to love others, then they are sorely lacking.  In every way, our lives should be a reflection of Christ and the manner that we walk along the path of our lives should be reflective of His mindset and desire. In other words, we should desire to do the will of God and to love Him above all things, including our own lives. We are to die to self and sin and have a willingness to trust in the Providence of God that leads our hearts to desire to take up the cross daily and follow him. We begin to see affliction as something that not only shapes are virtue and deepens our faith, but that is a participation in the reality of redemption. We are drawn into something that is Divine and Saint Isaac would not have us make it something common. The Cross will always be a stumbling block when gazed upon or experienced on a purely natural level. But for those who have faith, we begin to see and experience the sweetness of God's love and intimacy with him precisely through affliction. Isaac would have us know that joy in all of its fullness. --- Text of chat during the group: 00:10:51 Catherine Opie: Hi there, where are we in the text? 00:12:03 Lori Hatala: pg 122 Cover a sinner... 00:13:10 Catherine Opie: Reacted to "pg 122 Cover a sinne..." with

Notes - Class notes and timelines --> https://www.generationword.com/notes/End_Times_Review/03-charts.pdfeBook "Lifeboats and Maps for the Titanic Faith of the Western Church" here --> https://www.titanicfaith.org/

In Episode 7 of Season 5, hosts Shane Pruitt, Paul Worcester, and Lacey Villasenor are joined by guest Preston Perry, an apologist, evangelist, and poet. Tune in as they discuss the importance of evangelism for the growth of the Church and how to make it a natural part of daily life. Learn practical strategies and the spiritual disciplines needed to engage in more meaningful, Spirit-led gospel conversations. Find the courage to step out in evangelism with boldness and love even when you don't have all the answers. Also in this episode: Discover the significance mentors play in training and modeling evangelism for the next generation Gain insights on why evangelism hasn't been prioritized among believers in the Western Church and how to remedy these issues Learn how the Holy Spirit equips and empowers believers to boldly speak the name of Jesus Be reminded of how essential kindness is in evangelism since the gospel message is already offensive enough to the lost Find resources on how churches can create a culture of evangelism within the church and equip members to share the gospel Helpful Resources:  How to Tell the Truth Everyday Evangelism NAMB Evangelism Kit Connect with Preston Perry: Instagram, YouTube, X, Facebook, preston-perry.com ★     Find more resources to lead the next generation on mission at https://GenSend.org ★     Subscribe to “The GenSend Podcast” on your favorite podcast platform. —————————————————————————————————————————– Shareable Quotes: “Why am I doing evangelism? Am I doing this to look intelligent, like I'm better than the next man? Am I doing this to feel good about myself or because I have a savior complex? Or am I doing this to lead somebody to the Lord? Am I doing this to win a heart?” —Preston Perry “Let's redefine the win. The win is not getting the person to pray to receive Christ on the spot. The win is just starting a spiritual conversation.” —Paul Worcester “Every heart has a cry. We must ask the right questions to hear it. A lot of times, we don’t hear the cry because we're so busy arguing. I try to ask the right questions so I can hear the cry. And then, once I hear the cry, I can serve.” —Preston Perry “Evangelism is not just going and telling people about your church. Telling people about your church is good marketing, but good evangelism is telling people about Jesus.” —Shane Pruitt “Trusting in the Holy Spirit and being led by the Lord will help us avoid arguments during spiritual conversations. I think we often get into arguments because we are trusting in our own knowledge.” —Preston Perry “We're not talking about Jesus because we're not excited about Him ourselves. The first step to evangelism is sitting at the feet of Jesus.” —Shane Pruitt

Welcome to the Daily Living for Christ podcast. In this powerful episode, we introduce the ancient yet deeply relevant practice of Centering Prayer—a silent, contemplative form of prayer that opens the soul to God's presence and action within.Rooted in the early Christian contemplative tradition and reintroduced to the Western Church in the late 20th century, Centering Prayer is not a technique to achieve something from God, but a sacred way of consenting to His love, transformation, and divine will. Donald guides us through the biblical foundation of this practice, drawing from Matthew 6:6 and John 15:1-5, showing how Jesus invited us to a secret, abiding relationship with the Father through stillness and surrender.In this episode, you'll explore:✅ The origins and purpose of Centering Prayer in Christian tradition✅ The four core elements of the practice: Intention, Sacred word, Consent, and Humility✅ How silent prayer aligns with the call to “be still and know” God✅ The connection between kenosis (self-emptying) and spiritual growth✅ Practical guidance for starting Centering Prayer—including choosing a sacred word and managing distractionsWhether you are just beginning your contemplative journey or looking to go deeper in your prayer life, this episode will inspire you to create space for stillness, abide in God's love, and experience the fruitfulness that comes from spiritual attentiveness.Download this episode now, and remember to follow us so you don't miss the rest of this transformative series on sacred intention, stillness, and the contemplative path to wholeness in Christ."Have Questions, Send us a Message" This podcast is a production of The Center for Biblical Coaching and Leadership. If this episode has been useful or inspiring to you in any way, please share it with someone else. Lastly, please subscribe to the show and write a review.Visit our website, tcbcl.org, to learn more about our mission and vision.

Send us a textIn this second episode of a three part series, my favorite cohost Ellen and I survey the development of the papacy from the eighth through the early eleventh century. Among the topics we discuss are who and what the Merovingian and Carolingian dynasties of Francia were; Pope Zacharias' legitimization of Pepin the Short's deposition of a puppet Merovingian king and his elevation to the throne; the "donation of Pepin" that created the papal states; the "Donation of Constantine," forged in the papal chancery to justify the donation of Pepin; the partnership between Charlemagne and the papacy in reforming the Western Church; Pope Leo III's coronation of Charlemagne as Emperor of the Romans on Christmas Day, 800; and how the papacy was reduced once again to being the local bishops of Rome under the control of the Roman aristocracy in the tenth century after the collapse of the Carolingian empire. This is the period that historians see as the nadir of the institution that featured some memorably bad popes, though we conclude with a few good ones under the Ottonian emperors.This episode includes audio snippets Musician Ernst Stolz playing the pilgrims' song,  "O Roma nobilis" on tenor vielle, recorder and gemshorn. From his YouTube channel "My Years with Early Music: (https://www.youtube.com/watch?v=Wf3_3065gmU)Gregorian Chant - Agnus Dei, posted by fgl music: https://www.youtube.com/watch?v=_YZI4cyBkvIListen on Podurama https://podurama.com Intro and exit music are by Alexander NakaradaIf you have questions, feel free to contact me at richard.abels54@gmail.com

All men have limitations — be they physical, intellectual, or something else. One such limitation is a thing we call, in the technology fields, a “context window”. In essence, a context window is the amount of relevant information that a man can hold in his mind at a given moment. In a conversation, it is the history of the conversation (along with any previous history from prior conversations, et cetera); in a relationship, it is the entire history of that relationship. In all cases, only to the extent such information can be held in the mind. Some questions call for a small context window (e.g., a bar fight may require only ten or twenty minutes of context to understand) and some questions call for a significantly larger context window (e.g., the current state of the Western Church is a matter of millennia). Not all men are equally suited to handle all matters — a man can be competent or incompetent with regard to a particular question or a particular discussion. In this preliminary episode leading into our upcoming series on the Septuagint (LXX), we discuss the concept of a context window and how it plays into the LXX specifically and many issues in our daily lives generally. Show Notes See Also Further Reading What Is a Context Window? [YouTube] Parental Warnings None.

In this NEW Special, Dr. Michael Youssef invites you to join him in the studio to talk about Jesus' words in Revelation—and how they apply to Christians in the 21st century. You'll see how God is speaking to His Church across history. See the urgent spiritual diagnosis Dr. Youssef gives the Western Church today, and heed Jesus' words of comfort, conviction, and hope in times of temptation and opposition.

In this NEW Special, Dr. Michael Youssef invites you to join him in the studio to talk about Jesus' words in Revelation—and how they apply to Christians in the 21st century. You'll see how God is speaking to His Church across history. See the urgent spiritual diagnosis Dr. Youssef gives the Western Church today, and heed Jesus' words of comfort, conviction, and hope in times of temptation and opposition.

In this NEW Special, Dr. Michael Youssef invites you to join him in the studio to talk about Jesus' words in Revelation—and how they apply to Christians in the 21st century. You'll see how God is speaking to His Church across history. See the urgent spiritual diagnosis Dr. Youssef gives the Western Church today, and heed Jesus' words of comfort, conviction, and hope in times of temptation and opposition.

Send us a textA few years ago, someone prophesied a warning to me about "the spirit of Schism." Schism is a funny little word rarely used in English anymore except when we think of Church history and "the great 'schism,'" or division between the Eastern Church and the Western Church. A schism is a division. Despite the warnings and our best efforts, we have taken a hit from the spirit of schism. Let me get vulnerable with you today as I ask for your prayers and share my heart concerning our difficult time.❤️ SHOW YOUR SUPPORT - LINKS BELOW...➡️ Email me: https://www.karlgessler.com/contact➡️ DONATE ➡️  Join our team!https://www.givesendgo.com/karlgesslerfamilybandhttps://www.patreon.com/karlgesslerhttps://cash.app/$KarlgesslerSocial Media➡️Facebook - https://www.facebook.com/profile.php?id=100089357625739➡️Telegram - https://t.me/FaithoftheFathers➡️Truth Social - https://truthsocial.com/@UCLOvq6O4aIXLrkKxwXkq3uASupport the show

A caller named Mike from Jacksonville asks the big question: Should Catholics receive Communion on the hand or on the tongue? Here's Patrick's response... What the Church Says: -Traditionally, Communion has always been received on the tongue in the Western Church. -After Vatican II, some people started receiving on the hand as a kind of liturgical trend. At first, the Church said, “No, you shouldn’t do that.” Yet people just kept doing it, and it became so widespread that eventually, St. Pope John Paul II permitted it to avoid constant conflict. -In the Eastern Churches (e.g., Byzantine Rite, Eastern Orthodox), receiving in the hand is unthinkable. Communion is always spooned directly into the mouth, and the idea of touching the Eucharist with your hands is considered outrageous. What’s Allowed Now: -The Church officially permits receiving Communion on the hand, but the preferred method is still on the tongue. -If you choose to receive in the hand, it’s recommended to make an extra sign of reverence, like a bow or making the Sign of the Cross. -Standing is the norm in the U.S., but kneeling is also allowed if you prefer it. Why Patrick Thinks Communion on the Tongue is Better: -Hands Matter: Priests’ hands are consecrated as part of the Sacrament of Holy Orders. The rest of us? Not so much. So, there’s a reverence factor there. -Tradition Matters: For about 1,500 years, the standard practice was to receive on the tongue, kneeling if possible. Sure, there were some places in the early Church where Communion in the hand happened, but that was far from the norm. -Personal Conviction: Patrick admits he’s in the minority here, but he thinks the traditional way is better because it emphasizes reverence and respect for the Eucharist. The Bottom Line: Yes, you can receive Communion in the hand, but if you ask Patrick: on the tongue is better. He thinks most people just automatically receive on their hands because that's how they were raised.

In this NEW Special, Dr. Michael Youssef invites you to join him in the studio to talk about Jesus' words in Revelation—and how they apply to Christians in the 21st century. You'll see how God is speaking to His Church across history. See the urgent spiritual diagnosis Dr. Youssef gives the Western Church today, and heed Jesus' words of comfort, conviction, and hope in times of temptation and opposition.

In this NEW Special, Dr. Michael Youssef invites you to join him in the studio to talk about Jesus' words in Revelation—and how they apply to Christians in the 21st century. You'll see how God is speaking to His Church across history. See the urgent spiritual diagnosis Dr. Youssef gives the Western Church today, and heed Jesus' words of comfort, conviction, and hope in times of temptation and opposition.

He was born in Rome to a wealthy senatorial family. He received a good education in secular and spiritual learning, and became Prefect of Rome. While still in the world, he used his great wealth mostly for the good of the Church, building six monasteries in Sicily and another in Rome itself. At this monastery, dedicated to the Apostle Andrew, Gregory was tonsured a monk. He was appointed Archdeacon of Rome, then, in 579, Papal legate to Constantinople, where he lived for nearly seven years. He returned to Rome in 585 and was elected Pope in 590.   He is famed for his many writings, his generous charity (he gave almost all his income to the poor, and often invited the poor to share his table), and for initiating missionary work among the Anglo-Saxon peoples. The Liturgy of the Presanctified Gifts, celebrated on Wednesday and Friday evenings during Great Lent, was compiled by him. St Gregory introduced elements of the chanting that he had heard in Constantinople into Western Church chant: The Gregorian Chant which beautified the Western churches for many years is named for him. Its system of modes is related to the eight tones of the Eastern church. He is called 'the Dialogist' after his book The Dialogues, an account of the lives and miracles of Italian saints.   Saint Gregory reposed in peace in 604.

He was born in Rome to a wealthy senatorial family. He received a good education in secular and spiritual learning, and became Prefect of Rome. While still in the world, he used his great wealth mostly for the good of the Church, building six monasteries in Sicily and another in Rome itself. At this monastery, dedicated to the Apostle Andrew, Gregory was tonsured a monk. He was appointed Archdeacon of Rome, then, in 579, Papal legate to Constantinople, where he lived for nearly seven years. He returned to Rome in 585 and was elected Pope in 590.   He is famed for his many writings, his generous charity (he gave almost all his income to the poor, and often invited the poor to share his table), and for initiating missionary work among the Anglo-Saxon peoples. The Liturgy of the Presanctified Gifts, celebrated on Wednesday and Friday evenings during Great Lent, was compiled by him. St Gregory introduced elements of the chanting that he had heard in Constantinople into Western Church chant: The Gregorian Chant which beautified the Western churches for many years is named for him. Its system of modes is related to the eight tones of the Eastern church. He is called 'the Dialogist' after his book The Dialogues, an account of the lives and miracles of Italian saints.   Saint Gregory reposed in peace in 604.

What happens when deep cultural roots meet the life-changing power of the Gospel? Tara Shinja knows firsthand. Raised between two distinct cultures, Tara's journey is a powerful testimony of God's transforming grace and the strength it takes to stand firm in the Christian faith.In this episode, Tara shares her family's story of radical transformation—from a mother raised in foster care yet captivated by Christ's love to her father's unexpected journey from Hinduism to Christianity, as a child who grew up between two cultures, Tara shares unique insight into the Eastern and Western churches. What You'll Hear:The challenge of living out your faith in a complex cultural landscapeHow God's truth brought clarity and freedom in the midst of confusionThe power of prayer and discipleship to impact lives and change heartsPractical tips for sharing your faith with those who are searching, including the power of persistent prayer for the lostIf you're navigating faith in a multicultural world or seeking encouragement to share the Gospel with boldness, this episode is for you. Listen now and be inspired by God's unstoppable grace!Follow us on social media:Facebook: @candidpodInstagram: @candidpodTwitter: @thecandidpodSubscribe & Share:If this episode inspired you, please subscribe, leave a review, and share it with others. 

Full Text of ReadingsFriday of the Fourth Week in Ordinary Time Lectionary: 327The Saint of the day is Saint ColetteSaint Colette's Story Colette did not seek the limelight, but in doing God's will she certainly attracted a lot of attention. Colette was born in Corbie, France. At 21, she began to follow the Third Order Rule and became an anchoress, a woman walled into a room whose only opening was a window into a church. After four years of prayer and penance in this cell, she left it. With the approval and encouragement of the pope, she joined the Poor Clares and reintroduced the primitive Rule of St. Clare in the 17 monasteries she established. Her sisters were known for their poverty—they rejected any fixed income—and for their perpetual fast. Colette's reform movement spread to other countries and is still thriving today. Colette was canonized in 1807. Her liturgical feast is celebrated on March 6. Reflection Colette began her reform during the time of the Great Western Schism (1378-1417) when three men claimed to be pope and thus divided Western Christianity. The 15th century in general was a very difficult one for the Western Church. Abuses long neglected cost the Church dearly in the following century. Colette's reform indicated the entire Church's need to follow Christ more closely. Saint of the Day, Copyright Franciscan Media

In this episode, Cory and Brian explore the paradigm shift of embracing discovery-based learning in the context of disciple-making instead of the traditional lecture-based teaching of the Western Church. Jesus is of course the model for this, but our own experiences in disciple-making are a testament to the necessity of this way of thinking. We will also explore the challenges and pushback faced when implementing discovery-based methods and address some of the concerns we regularly hear about heresy and shallowness. Our encouragement to you, if you're longing to see movement, is to embrace a discovery-based paradigm.

The Catechism introduces us to the Holy Spirit and describes how the Spirit reveals the Father and the Son to us. It also gives us some background and context regarding the way we describe the Holy Spirit in the Roman Catholic Church compared to the way that the Eastern Orthodox Church describes the Holy Spirit. Fr. Mike breaks it down for us and gives us some hope for a future reconciliation between Eastern and Western Churches. Today's readings are Catechism paragraphs 243-248. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Full Text of ReadingsFeast of the Presentation of the Lord Lectionary: 524The Saint of the day is Presentation of the LordThe Story of the Presentation of the Lord At the end of the fourth century, a woman named Etheria made a pilgrimage to Jerusalem. Her journal, discovered in 1887, gives an unprecedented glimpse of liturgical life there. Among the celebrations she describes is the Epiphany, the observance of Christ's birth, and the gala procession in honor of his Presentation in the Temple 40 days later. Under the Mosaic Law, a woman was ritually “unclean” for 40 days after childbirth, when she was to present herself to the priests and offer sacrifice—her “purification.” Contact with anyone who had brushed against mystery—birth or death—excluded a person from Jewish worship. This feast emphasizes Jesus' first appearance in the Temple more than Mary's purification. The observance spread throughout the Western Church in the fifth and sixth centuries. Because the Church in the West celebrated Jesus' birth on December 25, the Presentation was moved to February 2, 40 days after Christmas. At the beginning of the eighth century, Pope Sergius inaugurated a candlelight procession; at the end of the same century the blessing and distribution of candles which continues to this day became part of the celebration, giving the feast its popular name: Candlemas. Reflection In Luke's account, Jesus was welcomed in the temple by two elderly people, Simeon and the widow Anna. They embody Israel in their patient expectation; they acknowledge the infant Jesus as the long-awaited Messiah. Early references to the Roman feast dub it the feast of Saint Simeon, the old man who burst into a song of joy which the Church still sings at day's end. Saint of the Day, Copyright Franciscan Media

What would you say if you knew you were dying? In this powerful final episode of our 40-week series, we share an extraordinary message from Richard, a British financial advisor facing terminal cancer, who reveals game-changing insights about money, giving, and eternal impact. You'll discover: How Western Christians are sitting on a $100 billion opportunity for kingdom impact The shocking truth about what percentage of Christian giving actually reaches global missions Why being "rich toward God" looks different than most people think How a failed actor became an unlikely expert in kingdom investing The surprising joy that comes from radical generosity What George Mueller's legacy in China teaches us about strategic giving   Key Stats That Will Challenge You: Only 2.5% - What Western Christians currently give Only 0.25% of Western Christian giving reaches outside the West $30,000/year puts you in the top 1% globally What $1 million strategically invested can accomplish: • Fund 500 evangelists for 3 years • Plant 1,000-1,500 churches • Help 10,000 women out of poverty • Translate the Bible for 20 million people • Share the gospel 100 million times in unreached nations   Resources Mentioned: Simple Money, Rich Life (Our Book): https://seedtime.com/free God Calling Devotional Organizations Referenced: • Five Talents • Jesus.net • 500K in India SeedTime Money 40-week checklist (mentioned as part of our ongoing series): https://seedtime.com/give1m BONUS: Ever dreamt of hanging out with us for 6 weeks in your small group or church? Head to https://seedtime.com/true for details or shoot us a DM on Instagram (http://instagram.com/seedtime). Watch this episode on our SeedTime Money Podcast YouTube channel (https://youtu.be/lnBFd_cSYJQ)!