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In this profound episode of the Reformed Brotherhood, Tony Arsenal and Jesse Schwamb delve deeply into the Parable of the Tares (Matthew 13:24-30), exploring its implications for Christian assurance. Building on their previous discussion, they examine how this parable speaks to the mixed nature of the visible church, the sovereignty of Christ over His kingdom, and most significantly, the doctrine of assurance. Through careful theological reflection, the hosts unpack how true believers can find solid ground for assurance not in their own works or fruit-checking, but in the promises of Christ and the testimony of the Holy Spirit. This episode offers both encouragement for those struggling with doubts and a sobering challenge to those resting in false assurance. Key Takeaways The Parable of the Tares teaches that the visible church will be mixed until the final judgment, containing both true believers (wheat) and false professors (tares) who may appear outwardly similar. True assurance is not based primarily on good works but on the promises of Christ, the inward testimony of the Holy Spirit, and the evidences of grace in our lives. False assurance is a real danger, as many who think they belong to Christ will discover at the final judgment that they never truly knew Him. The Westminster Confession of Faith (Chapter 18) provides a helpful framework for understanding biblical assurance as the proper possession of every Christian. Christ's role as the divine Master of the house (the world) and Lord of the angels is subtly yet powerfully affirmed in this parable, grounding our assurance in His sovereignty. Good works are the fruit of assurance, not its cause—when we are secure in our salvation, we are freed to serve Christ joyfully rather than anxiously trying to earn assurance. The final judgment will bring perfect clarity, revealing what was hidden and separating the wheat from the tares with divine precision that humans cannot achieve now. The Doctrine of Assurance: Reformed Understanding The Reformed tradition has always emphasized that believers can and should have assurance of their salvation—a conviction recovered during the Reformation in contrast to Rome's teaching. As Tony noted when reading from the Westminster Confession of Faith (Chapter 18), this assurance is "not a bare conjectural and probable persuasion grounded upon a fallible hope, but an infallible assurance of faith founded upon the divine truth of the promises of salvation." This assurance rests on three pillars: the promises of God in Scripture, the inward evidence of grace, and the testimony of the Holy Spirit witnessing with our spirit. What makes this understanding particularly comforting is that it shifts the foundation of assurance away from our performance to God's faithfulness. While self-examination has its place, the Reformed understanding recognizes that looking too intensely at our own hearts and works can lead either to despair or to false confidence. Instead, we're directed to look primarily to Christ and His finished work, finding in Him the anchor for our souls. The Problem of False Assurance One of the most sobering aspects of the Parable of the Tares is its implicit warning about false assurance. Just as the tares resemble wheat until maturity reveals their true nature, many professing Christians may outwardly appear to belong to Christ while inwardly remaining unregenerate. As Jesse observed, "The tares typically live under false assurance. They may attend church, confess belief, appear righteous, yet their hearts are unregenerate. Their faith is maybe historical, it's not saving, it could be intellectual, but it's not spiritual." This echoes Jesus' warning in Matthew 7 that many will say to Him, "Lord, Lord," but will hear the devastating response, "I never knew you." The parable teaches us that this self-deception is not always conscious hypocrisy but often the result of spiritual blindness. As Jesse noted, referencing Romans 1, Ephesians 4, and 1 Corinthians 2, the unregenerate are "not merely ignorant, they're blinded... to the spiritual truth by nature and by Satan." This understanding should prompt humble self-examination while simultaneously driving us to depend not on our own discernment but on Christ's perfect knowledge and saving work. Memorable Quotes "Assurance is the believer's arc where he sits Noah alike quiets and still in the midst of all distractions and destructions, commotions and confusions." - Thomas Brooks, quoted by Jesse Schwamb "When we are confessing, repenting, seeking like our status in Christ because of Christ, then we have confidence that we are in fact part of the children of God. When everything is stripped away from us and all we're crying out is only and completely and solely and unequivocally Jesus Christ, then I think we have great reason to understand that we should be confident in our assurance." - Jesse Schwamb "The sacrifice and the service that a husband performs for his wife, whom he loves and trusts and is committed to and knows that she's faithful and committed to him, that is not causing that faithfulness. It's not causing that trust and that love. It is the outcome and the outflow of it." - Tony Arsenal on how good works flow from assurance rather than cause it Resources Mentioned Scripture: Matthew 13:24-30, Matthew 7:21-23, Romans 1, Ephesians 4, 1 Corinthians 2, 2 Timothy 3:5 Westminster Confession of Faith: Chapter 18 "Of Assurance of Grace and Salvation" Thomas Brooks: "Precious Remedies Against Satan's Devices" YouTube Channel: My Wild Backyard Khan Academy: Educational resource recommended during "Affirmations and Denials" segment Full Transcript Jesse Schwamb: Welcome to episode 466 of the Reform the Brotherhood. I'm Jesse. Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother. Jesse Schwamb: Hey brother. We're going back to the farm again. Can't stop. Won't stop. Tony Arsenal: Yeah. Yeah. I'm stoked. [00:01:02] Discussion on the Parable of the Tears Tony Arsenal: The last week's discussion was interesting and I think, um, it's gonna be nice to sort of round it out and talk about some things you might not think about, uh, when you first read this parable. So I'm, I'm pretty excited. Jesse Schwamb: Oh, what a tease that is. So if you're wondering what Tony's talking about, we're hanging out. In Matthew 13, we are just really enjoying these teachings of Jesus. And they are shocking and they're challenging, and they're encouraging, and they're awesome, of course. And so we're gonna be finishing out the Parable of the Tears and you need to go back and listen to the previous conversation. This, this is all set up because we have some unfinished business. We didn't talk about the eschatological implications. We have this really big this, this matza ball hanging over us. So to speak, which was the, do the TAs in this parable even know that they are tarry, that they are the TAs? And so in this parable, the disciples learn that the kingdom itself, God's kingdom, the kingdom that Jesus is enumerating and explaining and bringing into being, they are learning that it's gonna be mixed in character. So that's correcting this expectation that the kingdom would be perfectly pure and would have, would evolve righteous rule over all of the unrighteous world. And so it's a little bit shocking that Jesus says, listen, they're gonna be. Tears within the wheats that is in the world, the seed that God himself, the sun has planted and that they're gonna exist side by side for a long time. And so we, they have to wait patiently and give ourselves to building up the wheats as the sons of the kingdom and be careful in their judgment, not to harm those who are believers. We covered a lot of that last week, but left so much unsaid we couldn't even fit it in. This is gonna be jam packed, so I'm gonna stop giving the tees instead start moving us into affirmations and denials. [00:02:45] Affirmations and Denials Jesse Schwamb: It's of course that time in our conversation where we either affirm with something really like or we think is undervalued or we deny against something that we don't really like or is a little overvalued. So as I usually say to you, Tony, what have you got for us? [00:03:00] YouTube Channel Recommendation: My Wild Backyard Tony Arsenal: I am affirming a YouTube channel. Um, I, I think the algorithm goes through these cycles where it wants me to learn about bugs and things because I get Okay, like videos about bugs. And so I'm, I'm interested. There's been this, uh, channel that's been coming up on my algorithm lately called My Wild Backyard, and it, it's a guy, he's like an entomologist. He seems like a, a like a legit academic, but what he does is he basically goes through and he talks about different bugs, creepy crawlies, looks at like snakes, all that kinds of stuff. It seems like his wheelhouse is the stuff that can kill you or hurt you pretty bad. Nice. But, um, it's interesting and it's. It's good educational content. It's, you know, it's not sensationalized, it's not, uh, it's not dramatized. Um, it's very real. There's occasionally an instance where he, he's not, sometimes he will intentionally get bit or stung by an, uh, by an animal to show you what it does. So he can experience and explain what he's experiencing. And sometimes he just accidentally gets bit or stung. And so those are some of the most interesting ones. So like, for example, just looking at his, his channel, his most recent, um, his most recent video is called The most venomous Desert Creatures in the US ranked the one previous was. The world's most terrifying arachni isn't a spider. And then previous to that was what happens if a giant centipede bites you? So it's interesting stuff. If you are one of those people that likes bugs and likes creepy crawlies and things, um, this is definitely the channel for you if you're not one of those people. I actually think this probably is the channel for you too. 'cause it kind of demystifies a lot of this stuff. Um. You know, for example, he, he will commonly point out that, um, spiders don't wanna bite you and they just wanna leave you alone. And, and as long as you leave them alone, even, even something like a black widow, which people are terrified of, and I think, right, rightfully so. I mean, they can be scary. Those can be scary bites. He'll, he'll handle those, no problem. And as long as he's not like putting downward pressure on them, uh, they have no interest in biting, they really just want to get away. So even seeing that kind of stuff, I think can help demystify and, and sort of, uh, make it a little bit easier. So my Wild Backyard, he can find it on YouTube. Um, he's safe for kids. He's not, he's not cussing even. I mean, I think occasionally when he gets bit on accident, you might, you know, you might have a beep here or there, but, um, he's not, he's not regularly swearing or things like that. And he does a pretty good job of adding that stuff out. Jesse Schwamb: What a great title for that, isn't it? This, yeah. Confluence of your backyard. That space that seems domesticated is also stealing its own. Right. Wild. And there's a be Yeah. Both those things coming together. Tony Arsenal: Yeah. Yeah. It, it's interesting stuff and it's really good. I mean, it's really compelling videography. He does a good job of taking good photos. You'll see insects that you usually won't see, or spiders you usually won't see. Um, so yeah, it's cool. Check it out. [00:05:51] Discussion on Spiders and Creepy Crawlies Jesse Schwamb: What are you, uh, yeah, I myself would like to become more comfortable with the arachni variety. If only be, I mean, I don't know. It's, it's a weird creature, so my instinct is to be like, kill them all. And then if I can't find them and I know they're around, then we just burn everything that we own. Tony Arsenal: Yeah. Jesse Schwamb: They just can't sink into the ground fast enough. Tony Arsenal: Yeah. There's something about the way they move, like their, their bodies don't move the way you would anticipate them to. Right. And it freaks, it just weirds out human sensibilities, so. Right. Jesse Schwamb: They're also like, I find them to be very surprising. Often. It's not kind of a, a very like, kind of measured welcome into your life. It's like you just go to get in the shower and there's a giant spider. Yeah. Oh yeah. Although I guess that spider, he's, he or she's probably like, whoa, where'd you come from? You know, like, yeah. He's like, I was just taking a Tony Arsenal: shower. You know what's interesting? Um, I saw another video was on a different channel, um, like common jumping spiders. Yeah. Which there are like hundreds of species of common jumping spiders. Jesse Schwamb: True. Tony Arsenal: Um, but spiders and jumping spiders specifically, actually you can form almost like a pet bond with, so like the, that jumping spider that like lives in your house and sees you every day. He, he probably knows who you are and is like, comfortable with you. And they've done studies that like you can actually domesticate jumping spiders, so they're not as foreign and alien as you might think. Although they certainly do look a little bit strange and weird. And the way their bodies move is almost designed to weird out people like it just the skinness, like the way their legs skitter and move it, it just is, it's, it triggers something very primal in us to That's wild. Be weirded out by it. Yeah. Jesse Schwamb: It's wild. I love it. That's a good, a affirmation. I'm definitely gonna check that out. I, any, anything? I really want to know what the, what like the terrifying arachni is. That's not a spider. Tony Arsenal: It's a, well, it's called a camel spider, but it's not really a spider. Oh, Jesse Schwamb: I know what you're talking about. That is kind of terrifying. Tony Arsenal: Yeah. They, they actually don't have any venom. Um, yeah. Check out the video. I mean, it, it was a good video. Um, but yeah, they're freaky looking and, um, but even that, like he was handling it No problem. Yeah. Like it wasn't, it wasn't aggressive with him once Wow. Once it figured out it wasn't, he wasn't trying to hurt him and, and that it couldn't eat him. Um, it, it just sort of like hung out until he let it go. So Jesse Schwamb: yeah, just be careful if you watch it one before bed or while in bed. Tony Arsenal: Yeah. Probably not right before bed. Yeah. You'll, you'll get the creepy crawlies all night. Jesse Schwamb: I love it. But there's something somewhat. Like invigorating about that isn't there? Like it's, it's kind of a natural, just like kind of holy respect for the world that God has created, that they're these features that are so different, so wild, so interesting and a little bit frightening, but in the sense that we just draw off from them because they're so different than what we are. Tony Arsenal: Yeah. Jesse Schwamb: And you know, again, there's places you would be happy to see them, but maybe your bathtub or like shooting out, like, you know, like where you live, the jumping spiders are legit and they will just pop out on you, you know? Yeah. You're just doing your own thing and then all of a sudden they're popping out. I think part of that is just that what, what gets me is like them just, you know, like I remember in my basement here, once one popped out from a rafter and then I was holding, happened to be holding up broom. My instinct just naturally was to hit it. I hit it with the broom and it went across the room and fell on an empty box and sounded like a silver dollar had hit the box. Like it was just a massive, I mean, again, like, it's like fish stories, like it's a massive spider. It was a big spider. Yeah. But you just don't expect to, to see that kind of thing. Or maybe, maybe I should, but anything that moves in that way, and again, like centipedes, man, forget it. We have those too, like in our basement. Like the long ones. Oh yeah. Yeah. That thing will come like squiggling down the wall at you, like eye level and you just wanna run up the stairs screaming like a little girl. Tony Arsenal: Yeah, you do run up the stairs screaming like a little girl. It's not that you want to, it's that usually you do. I don't mean like you specifically, although probably you specifically. Yeah. Oh yeah. Oh yeah. There's, yeah, you just react. Well, j Jesse enough freaking out. I mean, we're getting close to Halloween, so I suppose it's appropriate, but, uh, enough of that. What are you affirming or denying today? Jesse Schwamb: Once again, without like any coordination, mine is not unlike yours. I know you and I, we talk about the world in which we live, which God has created, and this lovely command, this ammunition to take dominion over that. And one of the things I appreciate about our conversations is I think you and I often have maybe not like a novel. Kinda perspective on that, but one that I don't hear talked about often and that is this idea of taking dominion over what it is possible to know and to appropriate, and then to apply onto wisdom. [00:10:27] Affirmation: Khan Academy Jesse Schwamb: And so my information is in that realm. It's another form of taking ownership of what's in the wild of knowledge that you can possess. And again, equal parts. What an amazing time to be alive. So I'm affirming with the website, Khan Academy, which I'm sure many are familiar with. And this website offers like. Thousands of hours. Uh, and materials of free instructional videos, practice exercises, quizzes, all these like really bespoke, personalized learning modules you can create for topics like math, science, computing, economics, history, art. I think it goes like even starting at like. Elementary age all the way up into like early college can help you study for things like the SAT, the LSAT AP courses, and I was revisiting it. I have an open account with them that I keep in love and I go back to it from time to time. And I was working on some stuff where I wanted to rehearse some knowledge in like the calculus space, do some things by hand, which I haven't done. And I was just like, I'm blown away at how good this stuff is. And it's all for free. I mean, you should donate if you. You get something from this because it's a nonprofit, but the fact that there are these amazing instructional videos out there that can help us get a better understanding of either things we already know and we can rehearse the knowledge or to learn something brand new essentially for free. But somebody's done all the hard work to curate a pedagogy for you. Honestly, this is incredible. So if you haven't looked at that website in a long time or maybe ever, and you might be thinking, what, what do I really wanna learn? Lemme tell you. There's a lot of interesting stuff there and it's so approachable and it's such a good website for teaching. And if you have children in particular, even if you're looking for help, either helping them with their own coursework or maybe to have like kind of a tutor on the side, this is so good. So I can't say enough good things recently about Khan Academy 'cause it's been so helpful to me and super fun to like just sit and have your own paced study and in the private and comfort of your own home or your desk at work or wherever it is that you need to learn it. To be able to have somebody teach you some things, to do a little practice exercises, and then to go on to the world and to apply the things you've learned. Ah, it's so good. Tony Arsenal: Nice. Yeah, I've, I've never done anything with Khan Academy. I'll have to check it out. There's, um, there's some skills of needing to brush up on, uh, at work that I am probably not gonna be able to find in my normal channels, so I'll have to see if there is anything going on there. Um, but yeah, that's, that's good stuff. And it's free. Love freestyle. It's, and of course, like Jesse Schwamb: things like this are legion. So whatever it is, whatever your discipline or your field of study or work is, there's probably something out there and, uh, might, I humbly maybe encourage you to, if you use something like that and it's funded by donations, it's worth giving, I think, because again, it's just an amazing opportunity to take dominion over the knowledge that God has placed into the world and then to use it for something. I mean, I suppose even if all it is is you just wanna learn more about, like for me, I, I find like the subjects of, of math and science, like just endlessly fascinating and like the computing section I was looking at, I, I don't know much about like programming per se, but there is such a beauty. Like these underlying principles, like the, the organization of the world and the first level principles of like physics for instance, are just like baffling in the most glorious kind of way. How they all come together. So having somebody like teach you at a very like simplistic level, but allow you to grasp those concepts makes you just appreciate it leads me to doxology a lot when I see these things. So in a weird way, it ends up becoming maybe not a weird way and the right way. It becomes worship as often as I'm sitting at my desk and working through like a practice problem on like, you know, partial differential equation or, or derivatives is what I was working on today. And ah, it's just so good. I don't know, maybe I'm the only one. I, it's not be super nerdy, but you, are you ever like at your desk studying something? And it might not be like theological per se, but you just have a moment where you're overcome with some kind of worship. Do you know what I'm talking about? Tony Arsenal: Yeah, I, um, this we're the nerdiest people on the planet, but let's Jesse Schwamb: do it. Um, Tony Arsenal: when I find a really fun, interesting. Uh, Excel formula and I can get it to work right. Uh, and it, and then it just like everything unlocks. Like, I feel like I've unlocked all the knowledge in the universe. Um, but yeah, I hear you like the, the Excel thing is, is interesting to me because, like, math is just the description. Like it's just the fabric of reality is just the way we describe reality. But the fact that we can do basically just take math and do all these amazing things with it, uh, in a spreadsheet is really, uh, drives me to praise. Like I said, that's super nerdy, but it is. Oh, you're speaking my language. Jesse Schwamb: I, we have never understood each other better than just this moment right now. We, we had some real talk and, uh, a real moment. Tony Arsenal: Yes. Welcome to the Reformed math cast. Jesse Schwamb: We're so glad that you're here. Tony Arsenal: Yes. We're not gonna do any one plus one plus one equals one kinds of heretical math in, up in here. Jesse Schwamb: No. Tony Arsenal: Well, Jesse, I have a feeling that, excuse me. Wow. Jesse Schwamb: We don't edit anything out. Listen, I'm choked up too. It's it, listen, love ones just so emotional. The moment Tony and I are having it. We're gonna try our best right now to pivot to go into this text, but it's, it's tough because we were just really having something, something special. You got, you got to see there. But thank you for trying to Tony Arsenal: cover for me for that big cough. Jesse Schwamb: This is like presuppositional editing. You know, we don't actually do anything in post. It's not ex anti editing. It's, it's literally presuppositional. [00:15:52] Theological Discussion on Assurance Jesse Schwamb: But to that end, we are in Matthew 13. This is the main course. This is the reason why we're here. There's lots of reasons to worship, and one of them is to come before and admire and love our God who has given us his specific revelation and this incredible teaching of his son. And that's why we're hanging out in Matthew 13. So let me read, because we have just a couple of really sentences here, this really short parable and that way it'll catch us up and then we can just launch right back into we're, we're basically like, we're already in the rocket. Like we're in the stratosphere. We're, we're taking it all the way now. So this is Matthew chapter 13. Come hang out here. It's in the 24th verse. And this is what we find written for us. This is the word of the Lord. He put another parable before them saying. The Kingdom of heaven may be compared to a man who sowed good seed in his field. But while his men were sleeping, his enemy came and sowed weeds among the weeds and went away. So when the plants came up and bore grain, then the weeds appeared also, and the servants of the master of the house came and said to him, master, did you not sow good seed in your field? How then does it have weeds? He said to them, an enemy has done this. So the servant said to him, then, do you want us to go and gather them? But he said, no less than gathering the weeds, you root up the weed along with them. Let both grow until the harvest. And at harvest time, I will tell the reapers, gather the weeds first and bind them in bundles to be burned, but to gather the wheat into my barn. Tony Arsenal: That's good stuff. That's good stuff. Um, you know, we, we covered most of. I don't know, what do you wanna call it? The first order reading of the parable last week. Jesse Schwamb: Right. Tony Arsenal: On one level, the parable, uh, as Christ explains it, uh, a little bit down further in the chapter is extremely straightforward. It's almost out, it's almost an allegory. Each, each element of the parable has a, a, a figure that it's representing. And the main purpose of the story is that the world and specifically the church, um, is going to be a mixed body until the last days, until the end of time. And so there's, there's the Sons of God or the Sons of the Kingdom, uh, and then there's the sons of the evil one. And we talked a lot about how. These two figures in the parable, the, the, the weeds or the tears? Um, tears is a better word because it's a specific kind of, uh, specific kind of weed that looks very much like wheat at its immature stages. Right. And you can't actually discern the difference readily, uh, until the weed and the wheat has grown up next to each other. Um, and so, so part of the parable is that. The, the sons of the kingdom and the sons of the enemy, or the sons of the evil one, they don't look all that different in their early stages. And it's not until the sort of end culmination of their lives and the end culmination of things that they're able to be discerned and then therefore, um, the, the sons of the devil are, are reaped and they go off to their eternal judgment and the sons of the kingdom are, uh, are harvested and they go off to their eternal reward. What we wanted to talk about, and part of the reason that we split this into two episodes. Is that we sort of found ourselves spiraling or spiraling around a question about, uh, sort of about assurance, right? And false assurance, true assurance. And there is an eschatological element to this parable that I, I think we probably should at least touch on as we we go through it. Um, but I wanted to just read, um, it's been a little while since we've read the Westminster Confession on the show. So I wanted to read a little bit from the Westminster Confession. Um, this is from chapter 18, which is called of assurance of grace and salvation. This is sort of the answer to Jesse's question. Do the, do the tears know their tears or, or could they possibly think that their wheat? So this is, uh, section one of chapter eight. It says, although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presuppositions or presumptions of being in favor with God in the state of salvation. Which hope of their shall perish yet such as truly believe in the Lord Jesus and love him in sincerity, endeavoring to walk in all good conscience before him may in this life be certainly assured that they are in a state of grace and may rejoice in the hope of the glory of God, which hope shall never make them ashamed. And so we, in the reform tradition at least, which is where we find ourselves in the reform tradition, um, we would affirm that people can. Deceive themselves into believing that they're in proper relation with God. Jesse Schwamb: Right? Tony Arsenal: And so it's not the case that, uh, that the weeds always know they're weeds or think they're weeds. It's not even the case. And this was part of the parable. It's not even the case that the weeds can be easily distinguished even by themselves from, uh, from the weeds. So there is this call, uh, and this is a biblical call. There's a call to seek out assurance and to lay claim to it. That I think is, is worth talking about. But it's not as straightforward as simple proposition as like, yeah, I'm confident. Like it's not just like, right, it's not just mustering up confidence. There's more to it than that. So that's what I wanted to start with, with this parable is just maybe talking through that assurance. 'cause I, I would hate for us to go through this parable. And sort of leave people with maybe you're a weed and you don't know it. 'cause that's not right. That's not the biblical picture of assurance. Um, that's the, that's the Roman Catholic picture of assurance that like, yeah, there's no such thing as assurance and people might not realize, but assurance of salvation is actually one of the, one of the primary things that was recovered particularly by the Reformed in the Reformation. Um, and so I think we, we often sort of overlook it as maybe a secondary thing. Um, but it really is a significant doctrine, a significant feature of reformed theology. Jesse Schwamb: Yeah. I'm glad you said that because it is a, is a clear reminder. It's a clearing call as the performers put forth that it is. Under like the purview of the Christian to be able to claim the assurance by the blood of Christ in the application of the Holy Spirit in a way that's like fully orbed and fully stopped. So you can contrast that with, and really what was coming outta Catholicism or Rome at the time. And I was just speaking with a dear brother this past week who. Grew up in the Catholic church and he was recounting how his entire religious experience, even his entire relationship, if we can call it that in a kind of colloquial sense with God, was built around this sense of deep-seated guilt and lack of true performance, such that like assurance always seemed like this really vague concept that was never really fully manifested in anything that he did. Even while the church was saying, if you do these things, if you perform this way, if you ensure that you're taking care of your immortal sins and that you're seeking confession for all the venial stuff as well, that somehow you'll be made right, or sufficiently right. But if not, don't worry about it. There's always purgatory, but there'd be some earning that you'd have to accomplish there. Everywhere along the way. He just felt beaten down. So contrasting that with what we have here. I don't believe, as you're saying, Tony, that's Jesus' intention here to somehow beat up the sheep. I, I think it is, to correct something of what's being said about the world in which we live, but it's at the same time to say that there are some that are the TAs is to say there are some that are the children of God, right? That there are some that are fully crisply, clearly identified and securely resting in that identity without any kind of nervous or anxious energy that it might fall out of that state with God that, that in fact their identity is secure. And as I've been thinking about this this week, I, I'm totally with you because I think part of this just falls, the warning here is there's a little bit of the adventures in Romans one here that's waiting for us, that I like what you said about this idea of, of self deception and maybe like a. Subpart to this question would be, are the, are the terrors always nefarious in their lack of understanding? So we might say there's some that are purposely disruptive, that the enemy himself is, is promulgating or trying to bring forward his destruction, his chaos by way of these tears. But are, are there even a subgroup or another group, uh, co-terminus group or, you know, one in the same hierarchy where there's just a lot of self deception? I, I think that's probably where I fall in terms of just trying to explain that. Yes, I think it was present here is a real quantity, a real identity where they're self-deceived. Imagining themselves to be part of God's people, yet lacking that true saving faith. And this just, I'm gonna go in a couple places where I think everybody would expect in the scriptures, if we go to like Ephesians four, they're darkened and they're understanding alienated from the life of God because of the ignorance that is in them. And one Corinthians, when Paul writes, the natural person does not accept the things of the spirit of God, and he's not able to understand them because they're spiritually discerned. And then the book that follows the God of this world has blinded the minds of the unbelievers. And of course then like everything in Romans one, so I bring all that up because E, even at the end, we're gonna get there, the Es, this eschatological reality when you know God is separating out the sheep and the goats. Still, we find this kind of same trope happening there. But the unregenerate, what I'm reading from this. Importantly is that the unregenerate, they're not merely ignorant, they're blinded, as we all were on point to the spiritual truth. Yeah. By nature and by Satan. That that is also his jam. He loves to blind, to lie, to kill, steal, and destroy. So thus, even if they're outwardly belonging to the church, they're outwardly belonging to the world. They're outwardly belonging to some kind of profession. They cannot perceive the reality of their lost condition apart from divine illumination. Who can, that might be stating the obvious, but I think that's like what we're getting after here. I I, I don't know if there's like any kind of like conspiracy here. It's simply that that is the natural state of affairs. So why wouldn't we expect that to be reflected again in the world and that side by side, we're gonna find that shoulder to shoulder. We are, there are the children of God, and there are those that remain blind and ignorant to the truth. Tony Arsenal: Yeah. Yeah. And, and you know, it, again, I, I, um, I don't know why I'm surprised. Uh, I certainly shouldn't be surprised. Um. But Matthew is like a masterful storyteller Yeah. Here, right. He's a masterful, um, editor and narrator. Um, and he's, he's put together here, of course, under the inspiration of the Holy Spirit. Um, and, and there's some good reason to think in the text we're not gonna get too, in the nitty gritty here, there's some good reason to think in the text that Christ actually delivered these parables as a set as well. So it's not just, it's not just Matthew coating these, although it could be. Um, but it, it seems like these were all delivered probably as like a common set of parables. And the reason I say that is because when we start to look at this parable and the one we previously went through, the parable of the soils, um, or the parable of the sower. Um, what we see is the answer to your question of why do some people, you know, why are some people deceived? Well, yes, there is secondary causation. The devil deceives them. They blind themselves. They, you know, suppress the, the, the truth and right unrighteousness. But on a, on a primary causation level, um, God is the one who is identi, is, is identifying who will be the sons of the, you know, devil and the sons of the kingdom. Mm-hmm. This is another, and yet another example of election is that the, the good sower sowed good seed, and the good seed was the elect and the enemy. Although in God's sovereignty, God is the one who determines this. The enemy is the one who sows the reprobate. Right? So all, all men. Star, and this is, I, I guess I didn't really intend to go here, but this is good evidence in my mind for, um, infra laps, Arianism versus super laps. Arianism, right infra laps, arianism or sub lapse. Arianism would say that God decrees, uh, to permit the fall and then he decrees to redeem some out of the fall, right? Logically speaking, not temporally speaking. Super laps. Arianism, which is the minority. It's the smaller portion of, of the historic tradition, although modern times, I think it's a little bit louder and a little bit more vocal, but super relapses. Arianism would argue that God, um, decrees. Sort of the, the decree of election and reprobation is logically prior to the decree of the fall. And so in, in that former or in the super laps area model, the fall becomes a means by which the reprobate are justly condemned. Not, um, not the cause of their condemnation, but a way to sort of justify the fact that they will be separated from God, right? Because of their reprobate. [00:28:36] Exploring the Parable of the Wheat and the Tares Tony Arsenal: I know that there's, there's probably some super lab streams that would nuance that differently and some that are probably just screaming straw man, uh, in a coffee shop somewhere and, and people are thinking you're crazy. Um, but by and large, that's actually a rel, a relatively accepted, um, explanation of it. There are certainly potential problems with, uh, sub, sub lapse agonism as well. But in this, in this parable, what we see is the people who are, um, who are elect, are sowed into the field and the people who are reprobate are also sowed into the field. And so God saves the people who are sewed into the field that are, they elect, he saves them out of this now mixed world by waiting and allowing them to grow up next to the reprobate, um, in sort of this mixed world setting. And then he redeems them out of that. Um, and, and, and so we have to sort of remember. Although it is a pretty strict, sort of allegorical type of parable, it's still a parable. So we shouldn't, we shouldn't always draw like direct one-to-one comparisons here. It's making a theological point, but, um, but it's important for us to re remember that, that it is ultimately, it is God who determines who is the elected and who is not. But it's, it's our sin. It's the devil deceiving us. It's the secondary causes that are responsible for the sons of the devil, right? It, the, the men come to the, to the sower and say, who is done this? He says it was an enemy. Jesse Schwamb: Right? Right. Tony Arsenal: He doesn't say like, well, actually I put the seed there and so, you know, I'm, I, it's not an equal distribution. He's not sowing good seed and bad seed. He sows the good seed and the devil sows the bad seed. [00:30:24] Theological Implications and Assurance Tony Arsenal: Um, and, and that's a, I think that's an important theological point to make. And as far as assurance goes. We, we can't depend on our ability to perceive or sort of like discern election in a raw sense, right? We have to observe certain kinds of realities around us. Um, and, and primarily we have to depend on the mercy and, and saving faith that God gives us. That's right. Um, you know, our, our assurance of faith does not primarily come from fruit checking. Um, we have to do that. It's important, we're commanded to do it, and it serves as an important secondary evidence. But a, a, a person who wants to find assurance. Of salvation should first and foremost look to the promises of Christ and then depend on them. Um, and, and so that's, I think all of that's kind of wrapped up into this parable. It's, it's, it's amazing to me that we're only like two parables in, and we're already, you know, we're already talking about super lapse arianism and sub lapse arianism, and it's, it's amazing. I, I love this. I'm loving this series so far, and we're barely scratching the surface. Jesse Schwamb: Yeah, it's all there. I think you're right to call that out. It strikes me, like, as you were speaking, it really just hit me higher that I think you're right. Really the foundation on this, like the hidden foundation is assurance and it's that assurance which splits the groups, or at least divides them, or it gives us, again, like the distinct, kind, discrete compartments or components of each of them. So. Again, I think it's help saying, 'cause we wanna be encouraging. That's, that's our whole point here is when the Apostle Peter says, be all the more diligent to make certain about his calling and choosing of you. That herein we have the scripture saying to us, time and time again, be sure of what God has done in your life. Be confident in that very thing. And so if assurance is, as we're saying, that's the argument hypothesis we're making. That's the critical thing here. [00:32:11] False Assurance and True Faith Jesse Schwamb: Then the division between the children of God and the children of the devil is false versus true assurance. So the tears, I think what we're saying here, basically they typically live under false asserts. They may attend church, confess, belief, appear righteous, yet their hearts are unregenerate. Their faith is maybe historical. It's not saving, it could be intellectual, but it's not spiritual. And of course, like just a few chapters before this, we hope those famous verses where Jesus himself drops the bomb and says, listen, many of you, he's talking to the people, the, the disciples around him, the crowds that we're gathering and thronging all about. He says, many of you're gonna say to me, Lord, Lord, do we not prophesy your name? Tony Arsenal: Yeah. Jesse Schwamb: And then I will declare to them, I never knew you depart from me. These are not people who knew they were false, they thought they belonged to Christ. Their shock on judgment day is gonna reveal this profound self-deception. And that self-deception is wrapped up in a false type of assurance, a false righteousness. So I think one of the things that we can really come to terms with and grab a hold of is the fact that when we are. Confessing, repenting seeking like our status in Christ because of Christ. Then we have confidence that we are in fact part of the children of God. When everything is stripped away from us and all we're crying out is only and completely and solely and unequivocally, Jesus Christ, then I think we have great reason to understand that we should be confident in our assurance. [00:33:38] Historical Perspectives on Assurance Jesse Schwamb: You know, I was reading this week from Thomas Brooks and did incidentally come across this, a quote, an assurance and reminded me of this passage, and here's what he writes. You know, of course he's writing in like 16 hundreds, like mid 16 hundreds. It's wild, of course, but we shouldn't be surprised that what you're about to hear sounds like it could have been written today for us. In this conversation, but, uh, he writes, assurance is the believer's arc where he sits Noah alike quiets and still in the midst of all distractions and destructions, commotions and confusions. However, most Christians live between fears and hopes and hang, as it were, between heaven and hell. Sometimes they hope that their state is good. At other times they fear that their state is bad. Now they hope that all is well and that it shall go well. Well with them forever. Then they fear that they shall perish by the hand of such corruption or by the prevalency of such and such temptation. They're like a ship and a storm tossed here and there, and. I think that he's right about that. And I think the challenge there is to get away from that. I love where it starts, where he says, what wonderful turn of phrase assurance is the believer's arc or Noah, like, you know, we're sitting and the commotion, the destructions, the commotion, the confusions of all the world. That's why to get this right, to be encouraged by this passage, to be challenged by it is so critical because we're all looking for that arc. We all want to know that God has in fact arrested us so completely that no matter what befalls us, that everything, as we talked about before, all of our, all of the world, in fact is subservient to our salvation. But that's a real thing that cannot be snatched away from us because God has ordained it and intended it, built it, created it, and brought it to pass. And so I think that's all like in this passage, it's all the thing that's being called us to. So. I, I don't want us to get like too hung up. It's a good question, I think to ask and answer like we were trying to talk about here, but you're right. If we focus too much just on the like, let's gaff for these tears. Who are they? Like let's people's, like Readers Digest in People's magazine these tears. Like who are they? Do we have a list of them? Who do we think they are? How could it be me? Is it really me? Am I, am I anxious about that? Really what we should be saying is following what Peter calls us to do that is to be all the more diligent to make certain about his calling and his choosing. So even there like our emphasis and focus, isn't it like you're saying Tony about like, let me do some fruit inventory. I got like a lot of good bananas. I got a lot of ripe pears. Like, look at the tree. This, this is good. Even there, the emphasis is to turn our eyes on Jesus, as it were, and to make certain about his work, his calling and his choosing of us. And I think when we do that, we're falling down in worship and in yielding and submission to him, rightfully acknowledging that the righteousness of Christ is the one that is always in every way alien to us and imputed. And that is what makes us sons and daughters of God, that good seed sown by Jesus himself. Tony Arsenal: Yeah. Yeah. I just wanna read, I wanna um, round out a few more paragraphs here out of the Westminster confession because I do think, you know, when we even talk about assurance, we're not even always all saying the exact same thing. And I think that's important because when we talk about assurance of faith, we need to be understanding that this is the rightful, not only the rightful possession of all Christians, but it's the rightful responsibility of all Christians to seek it. So here's, here's section two of that same chapter. It says, this certainty referring to assurance. This certainty is not a bare conjectural and probable persuasion grounded upon a, a fallible hope, but an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the spirit of adoption, witnessing with our hearts that we are the children of God, which spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption. So. One of the, the things that I think is, is important here is people read this and say the inward evidences of those graces unto which these promises are made. They read that and they think that it's referring to like good work and like spiritual renewal, but it's, it's not, it's the inward evidence of those graces unto which of the promises are made. So it's this inner, inner renewal. It's the spirit testifying to our spirit. And then, um, chapter, uh, section three here, it says. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long and conflict with many difficulties before he be partaker of it, yet being enabled by the Spirit to know the things which are freely given of God. He may without extraordinary revelation there, right there is response to Roman Catholicism in the right use of ordinary means at attain there unto. And therefore, it is the duty of everyone to give all diligence, to make his calling and election. Sure. And thereby his heart may be enlarged in peace and in joy in the Holy Ghost, in love and thankfulness to God and in strength and cheerfulness in the duties of obedience. The proper fruits of this assurance so far is it from inclining men to looseness? Right. [00:38:53] The Role of Good Works in Assurance Tony Arsenal: So we often hear and and I, I think there are good, um, there are good reformed Christians that put. The emphasis of assurance on, or they, they put an overemphasis, in my opinion, on how good works function within our assurance. Right. They, they often will ask us to look to our good fruit as sort of, not the grounding, but as a strong evidence. But at least in terms of the confession here, the cheerfulness in the duties of obedience is the fruit of assurance. Jesse Schwamb: That's right. Not Tony Arsenal: the cause or grounding of assurance. So rather than, this is what this last line says. It says so far, is it from inclining? Mental looseness assurance should drive us to obedience and fruitfulness in Christ. And so yes, it is in a certain sense an evidence because if that fruitfulness and obedience is absent from our lives, there's a good reason for us to question whether this infallible assurance is present in our lives. But the assurance is what drives us to this obedience. Um. You know, like, I think you could use the analogy of like a married couple. A married couple who is very secure in their relationship and in their, uh, love for one another and their faithfulness to each other is more likely to cheerfully serve and submit to each other and to respect each other and to sacrifice for each other than a couple that's maybe not so sure that the other person has their best interest in mind. That's or maybe isn't so sure that this thing is gonna work out. I think that's the same thing, like the sacrifice and the service that a husband, uh, performs for his wife, whom he loves and trusts and is committed to and knows that she's faithful and committed to him. That is not causing that faithfulness. It's not causing that trust and that love. It is the outcome and the outflow of it. It's good evidence that that love exists, but it's not caused by it. And assurance here is the same kind of dynamic assurance is not. We can't assure ourselves of our salvation by doing good works. No matter how many good works you do, there are lots and lots of people who are not saved and who will not be saved, who do perfectly good works in appearance. Right. They have the, the outward appearance of godliness, but lack its power. Right, right. Out of right outta Paul, writing to Timothy there. Yes. So that's, that's important for us as we continue to parse all this out, is yes, the fruit is present. Yes. The wheat is to, is discernible from the tears by its final, fruitful status. Right? It grows up to be grain, which is fruitful rather than weeds and tears, which are only good to be burned, but it is not the fruit that causes it to be wheat. It's wheat that causes the fruit to grow. If, if it wasn't wheat, it wouldn't grow fruit, not because the fruit makes it grain, but because it is in fact wheat to start with. Jesse Schwamb: Right. Yeah, that's right on. So I think like by summation we're kind of saying. At least the answer to this question. You know, do the tears know that they're tears? Yes and no. Some do, some don't. I think, yes, there are some that are gonna be consciously hypocritical, willfully rejecting Christ while pretending for worldly gain. I think that's, that's certainly plain to see. And at the same time, do the tears know the tears? Sometimes? No. There's self deceived under spiritual blindness and they have some kind of false assurance. And this idea of, again, coming in repentance before God and seeking humbly to submit to him is I think one of those signs of that kind of true assurance, not a false assurance. And you already stole where I was thinking of Tony by going to Second Timothy again. Thomas Brooks in precious remedies against Saint's device is one of like the best. Books ever. I know that he's really outspoken. He loves to harp on the fact that one of Satan's most effective snares is to make men and women content with a form of godliness without its power. Yeah. And that's often what we're talking about here, I think, is that Satan loves to fish in the shallow waters a profession. And really that can happen in any kind of church or religious culture, that there is this shallowness where that loves religious appearance, prayer, knowledge fellowship, but not the Christ behind them. And so whether we're looking to somebody like Brooks or Jonathan Edwards and we're trying to parse out what are our true affections, not in a way again, that somehow leans well, I feel enough, then somehow that justifies, not inwardly, but again, definitely trying to understand our conviction for conversion tears. For repentance that. Really what we're after is not like just the blessings of Christ, but Christ himself, which I think really leads us to this eschatological perspective then to round all everything out because you know, we talked about before, there's an old phrase, it's like everywhere. A lot of people talk in heaven. Not everybody's going there. And so this idea of like, people will talk about be so great to be there and it's sometimes this, the heaven that they speak of is like absent Christ, you know, as if like, if Christ wasn't there, at least in their perspective, it still wouldn't be half bad. And so I think that does lead us to understand what is this in gathering? What is this? You know, bringing everything into the barn and burning everything else up. And like you just said, if at the beginning you cannot tell the injurious weed aside from that beautiful kernel of wheat that's coming up, but if in the end you can see what's happening in the end, then that brings us all to consummation. What does it mean in this parable? Tony Arsenal: Yeah. [00:44:19] Eschatological Judgment and Assurance Tony Arsenal: And, and I think this actually sort of forces us to grapple a little bit with, with another sort of persnickety feature of this parable that, that I think, I think personally sometimes gets overlooked is we are very quick to talk about this parable to be about the church. And it is. Right. And, and there's reasons to talk like that. But when Christ explains the parable, he doesn't say the field is the church. He says the field is the world. Right. And so we have to, we have to, we have to do a little bit of, um. We have to do a little bit of hermeneutics to understand that this is also speaking of the church, right? It's not as though the church is some hermetically sealed off body that the dynamics of the world and the, the weed and the tears like that, that doesn't happen in the church. But when we talk about the end of the age here, he says the son of man will send his angels and they will gather out of his kingdom. All causes of sin in all lawbreakers. Right? So, so the, the final eschatological judgment, it's all encompassing. And I dunno, maybe I'm, maybe I'm becoming a little bit post mill with this, um, the, the world is already the Kingdom of Christ. Right? Right. That's right. It, it's not, it's not just the church on earth that is the kingdom of Christ. And so when we talk about this eschatological reaping, um, what we see is, is very straightforward. There are those who are, uh, who belong to Christ, who were sown by him into the world, who were, uh, were tended by him, who were protected by him, who he intended to harvest from the very beginning, right? The good sower sows good seed into the field, and that good seed is and necessarily will be wheat. It's not as though, um, it's not as though, and again, this is one of those ways where like the parables sometimes, uh, are telling a little bit of a different story. Even though they're sharing some themes in the first parable, in the parable of the sower, he sows the same seed into the world. But the seed in that first parable is not the, is not the person receiving the seed. The seed is the one is the word of God. Yes. And so the word of God is sewn promiscuously, even to those who will be hard soil and who will be rocky soil and have thorns. The word of God is, is sewn to all of those people. Across the whole world in this parable. The seed that is the good seed that is sown is and always was going to be weed that was, or wheat, which was going to grow into fruitfulness and be gathered into the barn. Right? That was a foregone conclusion. The, the, when the sower decided to sow seed, all of that said he is the one who did that. He's the one that chose that. He's the one that will bring us to completion, right? And then also the ones that are not of his kingdom, the sons of the devil, they will also be reaped at the end. Actually we'll be reaped before the, you know, they'll be reaped and gathered and, and tossed into the furnace before the sons of the kingdom are gathered together. Jesse Schwamb: Right. Tony Arsenal: So it, again, this is a parable and even though this is Christ's explanation of the parable, I don't think that Christ was intending to give us like a strict timeline. Right. I don't think he was encouraging us to draw a chart and try to map out where this all happens in order. Um, I do think it's relevant that, that, at least in the explanation of this parable, I mentioned it last week, that, that the rap, the rapture is actually the wicked being raptured. They're the ones that are gathered and taken out of the world and cast into the fiery furnace before the, before the righteous are gathered together and, and brought into Christ Barn. Jesse Schwamb: Yeah, there's a great unmasking that's happening here in this final stage. I mean, that's critically the point. I think there's a lot of stuff we could talk about open handedly and kind of hypothesize or theorize what it means. But what is plain, I think, is that there's this unmasking, this unveiling of the reality of the light of Christ's perfect judgment. But that judgment is for both parties Here it is coming and what was hidden beneath outward religion or more, a facade is gonna be revealed with eternal clarity. That's just the reality. It is coming. So in some ways it pairs. I think at least well in this, well purposely of course in this teaching because Jesus is saying, hold on, like we talked about last time. Do this is not for you to judge. You are ill-equipped. You are not skilled enough to discern this. And therefore though, you wanna go in hot and get spicy and try to throw out all the weeds. Wait for the right time. Wait for the one like you're saying, Tony has from all of eternity past intended for it to be this way. Super intending his will over all things in the casting of the seed. And as we say, Philippians, of course, finishing that good work, which was started, he will finish. It is God's two finish again. And so he says, listen, that day is coming. There's gonna be a great unmasking. Uh, get ready for it. And the scriptures bear witness to that in so many other ways. So. There's such a journey in these like handful of verses, isn't there? I mean, it's really wild. The things that not like we come up with or we read into the text, but as we sit in it a little bit, as we just spend even a cursory amount of time letting it pour over us, that we find there's like a conviction in a weight in these things that are beyond just the story and beyond just even like the illustrations themselves. What we find is, again, it's as if Jesus himself in his brilliance, of course, through the power of the Holy Spirit, is illuminating the mind in the spirit to open up our conception, understanding of the kingdom of God by bringing it to us through his perspective in our own terms, of course, which is both our language and like the context of the world in which we live, and that simple example of farming and seed. And again, even just that there are these interest weeds that look like wheat. I went on this like rabbit hole this week and did a lot of research on like tears and Yeah, like especially people in like the Midwest United States who like know a lot more about agriculture than I do have a lot to say about this. It's not just like we shouldn't be surprised like. Isn't it incredible that like there are actually weeds out there that look like, yeah, it's a brilliance of just knowing that this teaching is so finely tuned. Like we can even just talk about that. Like the world is finely tuned. This teaching is so finely tuned to these grant theological principles that we can at one point be children and appropriate them enough and assume them into our own intellectual capacity so that we can trust in them. And yet even as like adults with like, let's say like the greatest gift of intellectual capacity, still find that we cannot get to the bottom of them because they're so deep. They draw us into these really, really grand vistas or really like extremely deep cold theological waters. And I just find. That I am in awe then of what Jesus is saying here because there's a truth for us in assurance that we ought to clinging to. And there's also like stuff that we should come back to. We shouldn't just stop it here and put it out of our minds until the next time we, we want to just be stimulated by something that's interesting or that we want to just grab somebody and shake them cage style, cage two style and say like, look at this great thing that I just learned about this, this particular parable. But instead, there's so much here for us to meditate on. And in that, I think rather than the Christian finding fear in this parable, what they should find is great comfort. We should be Noah alike sitting in the ark saying, it is well with my soul. And our reason for that is because we know God has cast a seed through his son Jesus Christ. And to be a child, a child of God is the greatest thing in all the universe. Tony Arsenal: Yeah. And I, I think that, um, transitions nicely to, uh, I'll make this point quick because we're coming up on time here. Um. [00:52:04] Christ's Divinity and Sovereignty Tony Arsenal: The other little subtle thing that Christ does here in this parable is he, he absolutely asserts his divinity and sovereignty overall creation. Jesse Schwamb: That's right. Yep. Tony Arsenal: Right. It, it's almost like a throw. There's a couple little like lines that are almost throwaway lines, right in the, the first, the beginning of the parable here. Um, the parable itself, uh, he says, um, the kingdom of heaven may be compared to a man who sowed good seed into a field. And then he says, um, the servants of the master of the house came and said to him, right? And then when he interprets the parable, he says, well, the, the servants are, the field is the world, right? So he's the master of the world, and the servants are the angels. So he's the master of the angels. And then if, if there was any doubt left in your mind. Says in verse 41, the son of man will send his angels. That's right. And they will gather out of his kingdom, which is the world, all the causes of sin and all lawbreakers, and throw them into the fiery furnace. Right? So we have this, this robust picture that there is election. The the good sower sows good seed into the world, and the good seed will necessarily grow into wheat and will be preserved and protected and ultimately harvest Well, why can we have assurance that that will be the case? Well, because the master of the house is the son of man who is the Lord of the universe and the creator of all things. And his angels do his will. That's right. So, so the whole thing is all wrapped up. Why can we have assurance? Because God is a good God and Christ is a good savior, and the savior of the world is the creator of the universe, right? If any of those facts were not true. Then we couldn't have assurance. If God wasn't good, then maybe he's lying. If Christ wasn't the savior of the world or the God of the universe, the creator of the universe, then he wasn't worthy to be the one who saves. All of this is wrapped up in the parables, and this is what's so exciting about the parables. In most of the instances that we look up, especially of the sort of longer parables, these kinds of dynamics are there where it's not just a simple story making a simple point, it is making one primary point. Usually there's one primary point that a, that a parable is making. But in order to make that primary point, there's all these supporting points and supporting things that have to be the case. If the, if the good sower was not the master of the house and a, a competent, uh, a competent landowner who knew the difference between wheat and weeds, even at the early stage, right? His, his servants go and go, what happened? What's with all of these weeds? They can tell the difference somehow, Jesse Schwamb: right? Tony Arsenal: He's immediately able to go, well, this was an enemy. Jesse Schwamb: That's right. Tony Arsenal: And while they're bumbling around going, should we go rip it all up and start over? He is like, no, no, no, no. Just wait until, wait until it all grows up together. And when that happens, the Reapers will come and they'll take care of it and they'll do it in my direction, right? Because he's competent, he's the savior, he's the creator, he's the good master, he is the good sower. Um, we can be confi

This episode features several ghosts all associated with one place. And that place is a specific building with its own interesting history – the Theater Royal Drury Lane of London. Research: Appleton, William Worthen. “Charles macklin: An Actor’s Life.” Cambridge, Harvard University Press. 1960. https://archive.org/details/charlesmacklinac00appl/page/n11/mode/2up Benjamin, Victor D. “The history of the theatres of London, from the year 1760 to the present time. Being a continuation of the Annual Register of all the new tragedies, comedies farces, pantomines that have been performed within that period. With occasional notes and anecdotes.” London. Printed for T. Becket. 1771. Accessed online: https://archive.org/details/historyoftheatre00victiala/page/n7/mode/2up Cibber, Colley. “An Apology for the Life of Mr. Colley Cibber.” Chiswick Press, London. 1889. Accessed online: https://www.gutenberg.org/cache/epub/44064/pg44064.txt “Dan Leno: A Victim to Overwork.” The People (London.) June 7, 1903. https://www.newspapers.com/image/811209994/?match=1&terms=dan%20leno “Dan Leno Dead.” New York Times. Nov. 1, 1904. https://timesmachine.nytimes.com/timesmachine/1904/11/01/101241446.pdf?pdf_redirect=true&ip=0 Dickson, Andrew. “Inside the world's most haunted theatre.” The Guardian. Oct. 29, 2015. https://www.theguardian.com/stage/2015/oct/29/most-haunted-theatre-ghosts-superstitions-theatre-royal-drury-lane The Editors of Encyclopaedia Britannica. "Colley Cibber". Encyclopedia Britannica, 7 Dec. 2024, https://www.britannica.com/biography/Colley-Cibber The Editors of Encyclopaedia Britannica. "Dan Leno". Encyclopedia Britannica, 16 Dec. 2024, https://www.britannica.com/biography/Dan-Leno The Editors of Encyclopaedia Britannica. "Drury Lane Theatre". Encyclopedia Britannica, 27 Jan. 2024, https://www.britannica.com/topic/Drury-Lane-Theatre The Editors of Encyclopaedia Britannica. "Thomas Killigrew". Encyclopedia Britannica, 15 Mar. 2025, https://www.britannica.com/biography/Thomas-Killigrew “Ghost of Dan Leno.” The Register. (Adelaide, SA.) Dec. 15, 1923. https://trove.nla.gov.au/newspaper/article/65060035 Hoge, Warren. “A Major New Role As Theater Mogul For Lloyd Webber.” New York Times. Jan. 10, 2000. https://www.nytimes.com/2000/01/10/arts/a-major-new-role-as-theater-mogul-for-lloyd-webber.html "The humorous lieutenant, or, Generous enemies a comedy as it is now acted by His Majesties servants, at the Theatre-Royal in Drury-Lane." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A39804.0001.001. University of Michigan Library Digital Collections. “Interregnum (1649-1660).” The Royal Family. https://www.royal.uk/interregnum-1649-1660 “Leno, Dan, 1860-1904.” University of Sheffield Archives. https://archives.sheffield.ac.uk/agents/people/308?&filter_fields[]=subjects&filter_values[]=Wild+west Lloyd, Arthur. “The Theatre Royal Drury Lane - Main Entrance situated on Catherine Street, Westminster, London.” Arthur Lloyd’s Music Hall. http://www.arthurlloyd.co.uk/DruryLane.htm#1 Maitland, Hayley. “Murder, Musicals, and Royal Romance: The History of Drury Lane, London’s Oldest—And Most Haunted—Theater.” Vogue. Sept. 14, 2023. https://www.vogue.com/article/the-history-of-drury-lane-londons-oldest-and-most-haunted-theater Milhous, Judith, and Robert D. Hume. “The Drury Lane Actors' Rebellion of 1743.” Theatre Journal , Mar., 1990, Vol. 42, No. 1 (Mar., 1990), pp. 57-80. https://www.jstor.org/stable/3207558 Morley, Sheridan. “Theatre's Strangest Acts.” Robson Books. 2014. Mullan, Kevin. “Charles Macklin (McLaughlin/MacLochlainn): The Donegal theatre radical and playwright who revolutionised Covent Garden in the 1700s.” Derry Journal. Sept. 24, 2024. https://www.derryjournal.com/heritage-and-retro/heritage/charles-macklin-mclaughlinmaclochlainn-the-donegal-theatre-radical-and-playwright-who-revolutionised-covent-garden-in-the-1700s-4795038 “The Newly Renovated Theatre Royal Drury Lane Wins At The Stage Awards.” Andrew Lloyd Webber Musicals. https://www.andrewlloydwebber.com/news/the-newly-renovated-theatre-royal-drury-lane-wins-at-the-stage-awards Planer, Nigel. “The Ghosts of the Theatre Royal Drury Lane.” Huffpost. Feb. 10, 2014. https://www.huffingtonpost.co.uk/nigel-planer/nigel-planer-drury-lane-ghosts_b_4426092.html Simon, Ed. “Here We Are Again!—How Joseph Grimaldi Invented the Creepy Clown.” JSTOR. May 4, 2022. https://daily.jstor.org/here-we-are-again-how-joseph-grimaldi-invented-the-creepy-clown/ Shand, John. “Drury Lane: London’s Oldest Theater. A Tercentenary?” The Guardian. July 8, 1939. https://www.newspapers.com/image/259462987/?match=1&terms=drury%20theatre%20ghost Shipp, L. “Charles Fleetwood, the 1744 Drury Lane Riots, and Pricing Practices in Eighteenth-Century British Theatre.” Journal for Eighteenth-Century Studies, 47: 405–424. https://doi.org/10.1111/1754-0208.12956. “The Story So Far.” LW Theatres. https://lwtheatres.co.uk/theatres/theatre-royal-drury-lane/about-theatre-royal-drury-lane/ “The Story So Far …” Theatre Royal Drury lane. https://thelane.co.uk/the-history Wyatt, Benjamin Dean. “Observations on the design for the Theatre royal, Drury lane, as executed in 1812: accompanied by plans, elevation, & sections, of the same.” London, printed for J. Taylor. 1813. https://play.google.com/store/books/details?id=o58NAAAAQAAJ&rdid=book-o58NAAAAQAAJ&rdot=1 Zagha, Muriel. “The Puritan Paradox.” The Guardian. Feb. 15, 2002. https://www.theguardian.com/education/2002/feb/16/artsandhumanities.highereducation See omnystudio.com/listener for privacy information.

This week Nate is joined by Tom and Damaris Otremba. They discuss their path from Eastern Europe, to Westminster and plans for proclaiming the Gospel in Poland. Sign up for the Preaching conference here ⁠⁠https://wtspreachingconference25.rsvpify.com⁠ If you enjoy this episode, you can access tons of content just like this at ⁠⁠⁠⁠⁠⁠wm.wts.edu⁠⁠⁠⁠⁠⁠. If you would like to join us in our mission to train specialists in the bible to proclaim the whole counsel of God for Christ and his global church, visit ⁠⁠⁠⁠⁠⁠wts.edu/donate⁠⁠⁠⁠⁠⁠. Thanks for listening!

In the autumn of 1605, Robert Catesby and Guy Fawkes led a desperate band of Catholic gentlemen in one of history's most daring conspiracies. Having smuggled 36 barrels of gunpowder beneath the Palace of Westminster, their plan was to blow up James VI & I, along with the majority of England's Protestant elite, paving the way for the restoration of Catholicism. In this first episode of our four-part series on the plot, Danny Bird speaks to historian John Cooper to uncover a world of persecution, espionage and faith-driven extremism. They unfurl the conspirators' bold plan and interrogate the powerful spy networks of late Elizabethan and early Jacobean England that set the scene for an explosive act of treason. ––––– GO BEYOND THE PODCAST Want to know more about the Gunpowder Plot? Danny Bird has curated a selection of essential reading from the HistoryExtra and BBC History Magazine archive to help you explore the religious tensions, political intrigue and lasting impact of this infamous act of treason: https://bit.ly/3WDunPw. ––––– (Ad) John Cooper is the author of The Lost Chapel of Westminster: How a Royal Chapel Became the House of Commons (Apollo, 2024). Buy it now from Amazon: https://www.amazon.co.uk/Lost-Chapel-Westminster-John-Cooper/dp/1801104514#:~:text=debate....-,John%20Cooper's%20The%20Lost%20Chapel%20of%20Westminster%20is%20a%20meticulously,beating%20heart%20of%20parliamentary%20debate/?tag=bbchistory045-21&ascsubtag=historyextra-social-histboty The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

The countdown is on: Chancellor Rachel Reeves has just six weeks to finalise her Autumn Budget before the November 26 deadline. This week, she was in Washington DC for the annual meeting of the IMF, where she hinted at tax rises for the rich, while pinning some blame for Britain's economic problems on her predecessors. The British public are not likely to love the chancellor's efforts to fill the projected £22bn hole, but who will they hold responsible? Host George Parker is joined by deputy opinion editor Miranda Green, associate editor and columnist Stephen Bush, and the FT's economics commentator Chris Giles for a deep dive into the UK's public finances, and to explain why the China spy case roiling Westminster is all about economics.Follow George on: @georgewparker.bsky.social or @GeorgeWParker; Chris on @chrisgiles.ft.com or @ChrisGiles_; Stephen on @stephenkb and Miranda on @greenmirandahere.bsky.social or @greenmirandaWant more? Clear visions for tax reform exist — Reeves just needs to back oneHow Brexit drained the Tories' talent poolNo need for a moral panic about the welfare systemLetter: Only a strong economy can address Britain's worklessness crisisRachel Reeves suggests spending cuts and tax rises on wayJoin Chris Giles and FT colleagues Katie Martin and Claire Jones in conversation with former Fed vice-chair Lael Brainard and Fidelity's Salman Ahmed on October 23 1200 GMT for an exclusive subscriber webinar Markets on edge: central banks, bonds and the risks ahead. Register now and put your questions directly to the panel at ft.com/edgeAnd click here to sign up for Chris Giles' newsletter on Central Banks.Plus sign up here for Stephen Bush's morning newsletter Inside Politics for straight-talking insight into the stories that matter, plus puns and tongue (mostly) in cheek analysis. Get 30 days free.Our email address is politicalfix@ft.comPolitical Fix was presented by George Parker and produced by Ethan Plotkin. The executive producer is Flo Phillips. Original music and mix by Breen Turner. The FT's acting co-head of audio is Manuela Saragosa.Clip from Sky News Hosted on Acast. See acast.com/privacy for more information.

‘Here be dragons' declares the Spectator's cover story this week, as it looks at the continuing fallout over the collapse of the trial of two political aides accused of spying for China in Westminster. Tim Shipman reveals that – under the last Conservative government – a data hub was sold to the Chinese that included highly classified information; one source describes this to him as a ‘stratospheric clusterfuck'. Why do successive governments seem to struggle with UK-China relations? And, with many unanswered questions still remaining, what's the truth over this case?  Host Lara Prendergast is joined by the Spectator's political editor Tim Shipman, arts editor Igor Toronyi-Lalic and deputy editor Freddy Gray.  As well as the cover, they discuss: how J.D. Vance appears unstoppable in the (silent) race to be the next Republican nominee for president; whether French, or British, parenting is better; and why the art of costume design, like so many crafts, is in decline.  Plus: is Sheridan Westlake, the most important Tory you've never heard of, really the ‘cockroach of Westminster'? Produced by Patrick Gibbons. The Spectator is trialling new formats for this podcast, and we would very much welcome feedback via this email address: podcast@spectator.co.uk Hosted on Acast. See acast.com/privacy for more information.

Send us a textThis is the first episode of a four-part series in which the In the Crease boys delve into the 2025 coaching changes across D2 Men's Lacrosse. In this first episode, we start up North.  We were honored to be able to talk with Coach Golon at Point Park, Coach Blanchard at Northwest Nazarene, and Coach Lavoie at Westminster.  Check out their teams at:Point Park: Twitter- @pointpark_mlax                  Instagram - @pointpark_mlaxNNU: Twitter -                          Instagram - @nighthawkslacrosseWestminster: Twitter - @GriffinLax                          Instagram - @wugriffinsmlaxIf you like what we are doing, subscribe on your favorite podcast platform and help us spread the word of the great things happening in D2 Men's Lacrosse!Follow us at: Instagram: @in_the_crease_d2_lax Facebook: In the Crease with Danny and Kevin Twitter: @D2_Lax_podcast

#ChinaThreat #Starmer #MI5 #SpyScandal #UKPolitics #JonGaunt #ChinaInfluence #NationalSecurity The UK's dangerous dependence on Communist China is reaching a breaking point — and the latest Westminster spy scandal is just the tip of the iceberg.  MI5's director says China is now a bigger threat than Islamist terror, yet Keir Starmer is facing serious questions. ❗ Has Starmer put trade before national security? ❗ Should he resign if he's failed to protect Britain? ❗ And why have we allowed our country to become so dependent on Beijing — from our phones to our wind farms and even our nuclear power?  We're importing coal and steel while our own industries are ignored. We turn a blind eye to human rights abuses and environmental destruction in exchange for cheap goods. Enough is enough. Join Jon Gaunt LIVE as we ask: - Should the UK cancel China's new “Super Embassy” in London?  - How do we root out foreign influence from within? - And what does this mean for Britain's future?  

Since the case against two British men accused of spying for China suddenly collapsed, the Government and the Crown Prosecution Service have been playing the blame game, each accusing the other of being responsible. So who's really at fault? And did China get a free pass in order to secure a better trade deal?This podcast was brought to you thanks to the support of readers of The Times and The Sunday Times. Subscribe today: http://thetimes.com/thestoryGuest: Caroline Wheeler, Political Editor, Sunday Times. Host: Manveen Rana. Producers: Olivia Case, Micaela Arneson. Read more: The inside story of China spy case collapse: ‘It came from the very top'Keir Starmer's security adviser ‘too close to China', ministers warnFurther listening: The Westminster aide suspected of spying for China Clips: Sky, WION, BBC, ITV, Parliament TV, Channel 4.Photo: Alamy, Lauren Hurley/No 10 Downing Street/Crown Copyright, Faculty AI, Adobe Stock, Denise Kelly. Get in touch: thestory@thetimes.com Hosted on Acast. See acast.com/privacy for more information.

‘Here be dragons' declares the Spectator's cover story this week, as it looks at the continuing fallout over the collapse of the trial of two political aides accused of spying for China in Westminster. Tim Shipman reveals that – under the last Conservative government – a data hub was sold to the Chinese that included highly classified information; one source describes this to him as a ‘stratospheric clusterfuck'. Why do successive governments seem to struggle with UK-China relations? And, with many unanswered questions still remaining, what's the truth over this case?  Host Lara Prendergast is joined by the Spectator's political editor Tim Shipman, arts editor Igor Toronyi-Lalic and deputy editor Freddy Gray.  As well as the cover, they discuss: how J.D. Vance appears unstoppable in the (silent) race to be the next Republican nominee for president; whether French, or British, parenting is better; and why the art of costume design, like so many crafts, is in decline.  Plus: is Sheridan Westlake, the most important Tory you've never heard of, really the ‘cockroach of Westminster'? Produced by Patrick Gibbons. The Spectator is trialling new formats for this podcast, and we would very much welcome feedback via this email address: podcast@spectator.co.ukBecome a Spectator subscriber today to access this podcast without adverts. Go to spectator.co.uk/adfree to find out more.For more Spectator podcasts, go to spectator.co.uk/podcasts. Contact us: podcast@spectator.co.uk Hosted on Acast. See acast.com/privacy for more information.

With co-pilot Halligan off the train and back in the rocket the team has returned to wade through the madness.As Donald Trump declares “peace in the Middle East” Liam and Allison take their hats off to him as they credit his deal that led to the release of all the remaining hostages, as co-pilot Pearson reflects on the stark reality of Hamas's true face and Starmer's attempts to claim credit were slapped down by Trump with disdain.Back home, the UK political landscape is rocked by astonishing polls, including one showing a massive Reform UK majority! They also dismantle Rachel Reeves' "delusional" economic claims and expose the moral decay at the top of government, from the immigration crisis to the collapsed Chinese spy trial.Stowing away this week is author and broadcaster Iain Dale to celebrate 100 years since the ‘Iron Lady' was born. He tells Liam about his latest book in the Prime Minister Series on Margaret Thatcher and why the younger generation barely know of her.See Planet Normal Live: https://www.battleofideas.org.uk/ |Sign up to our most popular newsletter, From the Editor. Look forward to receiving free-thinking comment and the day's biggest stories, every morning. telegraph.co.uk/fromtheeditorRead more from Allison: https://www.telegraph.co.uk/authors/a/ak-ao/allison-pearson/ |Read Liam ‘Badenoch's Tories are standing up for fiscal reality – and rightly so': https://www.telegraph.co.uk/business/2025/10/12/badenochs-tories-standing-fiscal-reality-and-rightly-so/ |Read more from Liam: https://www.telegraph.co.uk/authors/liam-halligan/ |Need help subscribing or reviewing? Learn more about podcasts here:https://www.telegraph.co.uk/radio/podcasts/podcast-can-find-best-ones-listen/ |Email: planetnormal@telegraph.co.uk |For 30 days' free access to The Telegraph: https://www.telegraph.co.uk/normal | Hosted on Acast. See acast.com/privacy for more information.

#NigelFarage #ReformUK #UKGeneralElection #JonGaunt #FarageForPM #IllegalImmigration #SmallBoatsCrisis #KeirStarmer #UKPolitics  Britain is boiling over. A bombshell mega-poll shows Nigel Farage's Reform UK on track for the biggest Commons majority in modern history, while Keir Starmer's popularity crashes to record lows.  With the country deeply divided over illegal immigration, the small boats crisis, rising antisemitism, and questions of national identity, millions feel betrayed by the political elite. The next general election isn't for four long years — but the British people are demanding real change now.  In tonight's show, Jon Gaunt asks the explosive question:

PMQs returns. Comedian Elliot Steel joins Ava and Laura to break it down in real time.Much has been amiss in Westminster of late. In Rachel Reeves' first interview since seeing a draft of the OBR's report revealing he size of the fiscal black hole she has to fill, she confirmed she'd be looking at both tax hikes and spending cuts in the Autumn budget. Also, hear Kemi Badenoch grill Starmer on the Chinese spy scandal, a case that the Tories insist Labour dropped to appease Beijing and not discourage their investment. Hosted on Acast. See acast.com/privacy for more information.

Patrick Wennin, the head coach of Miami Westminster Christian, talks about the football season for their program. They also talk about the importance of the administration on they are on athletics on being ahead of the game.

Head Coach Ehren Walloff joins Larry Blustein to talk about the latest going on at Westminster Academy in Fort Lauderdale.

Tim Shipman and Charles Parton, China adviser at the Council on Geostrategy, join James Heale to discuss the ongoing fallout over the collapse of the Westminster spy case. Security minister Dan Jarvis answered an urgent question on the matter late on Monday in Parliament, stringently denying that the government played an active role in collapsing the case. But, as Charles and Tim stress, the case still doesn't add up. Is it as simple as the government not wanting to offend China? And is the deputy national security adviser being 'hung out to dry'?Produced by Patrick Gibbons.Become a Spectator subscriber today to access this podcast without adverts. Go to spectator.co.uk/adfree to find out more.For more Spectator podcasts, go to spectator.co.uk/podcasts.Contact us: podcast@spectator.co.uk Hosted on Acast. See acast.com/privacy for more information.

Listeners on the Best of Spectator playlist can enjoy a section of the latest episode of Quite right! but for the full thing please seek out the Quite right! channel. Just search ‘Quite right!' wherever you are listening now.This week on Quite right! Michael and Maddie turn their sights to Westminster's latest espionage scandal – and the collapse of the case to prosecute two men accused of spying for China. Was the case dropped out of incompetence, or out of fear of offending Beijing? As Michael puts it, ‘Either we're not being told the truth, or this is a government of staggering incompetence.'They also unpick the growing row over Jonathan Powell, Keir Starmer's National Security Adviser, and his alleged role in shelving the case. What does his re-emergence, along with Peter Mandelson and other ‘Sith Lords of Blairism', tell us about the return of New Labour's old moral compromises?Elsewhere, Donald Trump's surprise Gaza peace deal has upended diplomatic expectations and ushered in a new style of negotiation – the ‘Manhattan real estate' approach – which has succeeded where the UN's moralising failed. Is it Trump's world and we're all living in it?Finally: The Traitors. Maddie confesses she's never watched an episode, but would Michael be a traitor or a faithful? What does the show reveal about the darker truths of human nature? And which politicians would make the perfect traitors? Hosted on Acast. See acast.com/privacy for more information.

Did Keir Starmer's government quash an espionage case to curry favour with China?--There's fury in Westminster over the case of two alleged China spies which collapsed last month. Kemi Badenoch has accused the Labour government of deliberately quashing the prosecution to appease China, blaming National Security Advisor Jonathan Powell. The government denies this, and Keir Starmer has said Powell has his "full support". So what really happened? And why does China matter so much to the UK government?Oli Dugmore is joined by George Eaton and Katie Stallard.LISTEN AD-FREE:

Alicia McCarthy reports from Westminster as MPs from across the Commons welcome the ceasefire deal in Gaza.

The Government is under huge pressure to explain why the high-profile trial of two men accused of spying for China collapsed just weeks before it was due to begin.Former parliamentary researcher Christopher Cash and Christopher Berry were charged under the Official Secrets Act, accused of gathering sensitive information for Beijing between December 2021 and February 2023. Both men have always maintained their innocence. Now, ministers face mounting criticism after the Crown Prosecution Service said the case failed because key evidence linking China to national security threats was never provided. In today's episode of The Daily T, Camilla and Jacob Rees-Mogg discuss how a collapsed spy case could spell serious trouble for Starmer's Government. We're also joined by Tory MP Tom Tugendhat who points out that his party repeatedly described China as a threat to the country whilst in Government. And should Westminster really be deciding how people discipline their own children? As acting legend Michael Caine and the former England footballer Alan Shearer join calls for Keir Starmer to ban smacking, Camilla and JRM share their own experiences of disciplining their children (and you might be surprised by Jacob's response).► Sign up to our most popular newsletter, From the Editor. Look forward to receiving free-thinking comment and the day's biggest stories, every morning. telegraph.co.uk/fromtheeditorProducers: Georgia CoanSenior Producer: John CadiganVideo Producer: Will WaltersStudio Operator: Meghan SearleExecutive Producer: Charlotte SeligmanSocial Producer: Nada AggourEditor: Camilla Tominey Hosted on Acast. See acast.com/privacy for more information.

Aneurin Bevan's commitment to social justice led to the creation of the National Health Service in 1948 – one of the most ambitious social reforms in British history. He was an MP who stuck to his principles in the face of serious opposition, but was not without criticism in both his professional and personal life. Speaking to Lauren Good, Nye Davies charts Bevan's journey from the coalfields of South Wales to the corridors of Westminster. The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

It's a ‘great and beautiful day', as Donald Trump wrote in the guestbook at the Knesset, where he will address the Israeli parliament after the final hostages were handed back to Israel. It is, of course, a historic piece of diplomacy, and the conversation in Westminster has turned to the extent to which the UK was involved. Bridget Phillipson claimed over the weekend that Britain played a ‘key role' in bringing about peace – much to the chagrin of Mike Huckabee, the US Ambassador to Israel, who called her ‘delusional'. Is she?The government have more pressing issues, however, with the collapsed China spy case – the sudden abandonment of a case brought against two men (Chris Cash, a parliamentary researcher, and Chris Berry, an academic). National Security Adviser Jonathan Powell appears to be central to this decision, but the current government line is that Powell had no role in the ‘substance or the evidence' of the case – a formulation which smacks of legalese. Will he be the next to go?Oscar Edmondson speaks to Tim Shipman and James Heale.Produced by Oscar Edmondson.Become a Spectator subscriber today to access this podcast without adverts. Go to spectator.co.uk/adfree to find out more.For more Spectator podcasts, go to spectator.co.uk/podcasts.Contact us: podcast@spectator.co.uk Hosted on Acast. See acast.com/privacy for more information.

Margaret Travers Symons was the first woman to make herself heard in the British House of Commons - albeit without permission - on 13th October, 1908. During a tour of Westminster, the suffragette campaigner escaped her escort and interrupted a debate on children's issues, making a bold demand for votes for women. Meanwhile, outside Parliament, some 60,000 people were protesting for the cause. Symons' act of defiance occurred during a pivotal time for the women's suffrage movement. The Women's Social and Political Union (WSPU), founded by Emmeline Pankhurst, were turning to ever-more extreme and direct forms of action, in pursuit of their motto of ‘Deeds, not Words'. Arion, Rebecca and Olly explain how the movement then escalated into acts of vandalism, arson, and even bombings; consider just how ‘equal' equal voting rights were when they finally arrived; and discover the day suffragettes dispatched the grille on Parliament's ‘women's gallery' in spectacular style… Further Reading: • ‘First woman to speak in UK parliament' (Bangladesh Post, 2019): https://bangladeshpost.net/posts/first-woman-to-speak-in-uk-parliament-14420 • 'Suffragettes History Facts: A Guide To The Votes for Women Campaigners' (HistoryExtra, 2024): https://www.historyextra.com/period/victorian/10-things-you-probably-didnt-know-about-the-suffragettes/ • 'Suffragettes vs Suffragists: Did violent protest get women the vote?' (Channel 4 News, 2018): https://www.youtube.com/watch?v=pw0IAFIhVfA This episode first aired in 2024 Love the show? Support us!  Join 

宇宙 yǔ zhòu - universe太空 tài kōng - outer space西敏大學 xī mǐn dà xué - University of Westminster木星 mù xīng - Jupiter太陽系 tài yáng xì - solar system氣態 qì tài - gaseous行星 xíng xīng - planet臭氣彈 chòu qì dàn - stink bomb貓尿 māo niào - cat urine硫化氫 liú huà qīng - hydrogen sulfide氨加硫 ān jiā liú - ammonia mixed with sulfur (pungent smell)地獄 dì yù - hell雲帶 yún dài - cloud band類似 lèi sì - similar to汽油 qì yóu - gasoline大蒜 dà suàn - garlic刺鼻氣味 cì bí qì wèi - pungent odor大氣壓力 dà qì yā lì - atmospheric pressure壓碎 yā suì - crush熟食 shóu shí - cooked food太空漫步 tài kōng màn bù - spacewalk太空艙 tài kōng cāng - space capsule金屬 jīn shǔ - metal燒肉 shāo ròu - grilled meat火藥 huǒ yào - gunpowder電線燒焦 diàn xiàn shāo jiāo - burnt electrical wire單原子 dān yuán zǐ - single atom氧 yǎng - oxygen黏 nián - stick to太空衣 tài kōng yī - spacesuit表面 biǎo miàn - surface多環芳香烴 duō huán fāng xiāng tīng - polycyclic aromatic hydrocarbons (PAHs)分子 fēn zǐ - molecule瀕死 bīn sǐ - dying, near death恆星 héng xīng - star原始 yuán shǐ - primitive宇宙重生 yǔ zhòu chóng shēng - cosmic rebirth痕跡 hén jì - trace, mark卡迪夫大學 kǎ dí fū dà xué - Cardiff University詹姆斯·韋伯 zhān mǔ sī · wěi bó - James Webb太空望遠鏡 tài kōng wàng yuǎn jìng - space telescope光年 guāng nián - light-year二甲硫醚 èr jiǎ liú miè - dimethyl sulfide某種形式 mǒu zhǒng xíng shì - some form (of)生命 shēng mìng - life土星 tǔ xīng - Saturn衛星 wèi xīng - satellite (moon)甜杏仁混汽油 tián xìng rén hùn qì yóu - sweet almond mixed with gasoline腐魚 fǔ yú - rotten fish銀河系 yín hé xì - Milky Way galaxy分子雲 fēn zǐ yún - molecular cloud覆盆子 fù pén zǐ - raspberry指甲油去除劑 zhǐ jiǎ yóu qù chú jì - nail polish remover火星 huǒ xīng - Mars鐵鏽 tiě xiù - rust塵土 chén tǔ - dust霉味 méi wèi - musty smell自然史博物館 zì rán shǐ bó wù guǎn - Natural History Museum重現 chóng xiàn - recreate, reproduce嗅覺體驗 xiù jué tǐ yàn - olfactory experience降落 jiàng luò - landing哈薩克草原 hā sà kè cǎo yuán - Kazakh steppe大氣層 dà qì céng - atmosphereIf you're ready to take your Chinese to the next level, not just memorizing words but actually having meaningful conversations with Taiwanese people about real topics like politics, culture, war, news, economics, and more. I invite you to join a one-on-one trial lesson with me. I'll help you build a clear, personalized plan so you can speak more naturally and truly connect with others in Chinese. Book a one-on-one trial lesson with me !

A Sunday snapshot of London in 1975 – Harold Wilson in Downing Street, inflation roaring, Bowie on the airwaves, and a bomb that failed to explode in Westminster. From the smell of petrol and vinegar on the streets to Routemasters, Reliant Robins, and 25p fish-and-chips, this is the city as it really was: battered, brave, and brilliantly alive.

10-12-25 Sermon by Pastor Kehl Hudson.Part 5 of our Old School Faith: Nehemiah series.Worship songs from this service:Reckless LoveThe Heart of WorshipHow Great Is Our GodShout To The LordLike what you hear? Join us this Sunday at 8:45am or 10:45am @ 6979 West Oak Highway, Westminster, SC. Come a few minutes early and grab some free coffee and snacks - we'd love to have you!You can also find all of our sermons on our website: www.lifelinecc.com/podcast

Ben Wright and guests discuss the Gaza peace plan.

In CI News this week: Over 1,000 church leaders across Britain urge Westminster to ditch plans for a “full, trans-inclusive ban on conversion practices” that could impact everyday church activities, TikTok comes under fire for pushing thirteen-year-olds towards pornographic content, and tens of thousands of Christians have taken to the streets in Belfast and Dublin to march for Jesus. You can download the video via this link. Featured stories Church leaders unite against proposed ‘conversion practices' law Scot Govt ‘ignoring concerns' as majority oppose ‘conversion practices' ban TikTok blasted for suggesting hardcore porn to 13-year-olds Nearly half of Brits admit to gambling Over 30,000 March for Jesus in Belfast and Dublin: ‘A celebration for Jesus in full public view'

Your most successful activations will be the ones that makes stakeholders squirm. Just a little. Still, most organisations are more fearful of perceived backlash than ever before - but not Channel4. As the ‘alternative' UK broadcaster with shows that range from Virgin Island to Trump V The Truth, the nature of its programming opens doors for the nature of its marketing. In this episode, 4Studio's senior content strategist Aaron Gillies tells all. Whether it's sending Handmaids in full regalia to parade The Palace of Westminster a week after Roe Vs Wade was overturned, or letting mischievous Yorkshire teens take over your socials and post things like “Channel4 is for people who belong in a nursing home”, this broadcaster is no stranger to bold tactics. Is its reputation risked or ruined? No. Far, far, far from it.Got a question or a suggestion for the SocialMinds podcast? Get in touch at socialminds@socialchain.com.

10-5-25 Sermon by Alex Ivnik.Part 4 of our Old School Faith: Nehemiah series.Worship songs from this service:The Father's HouseGreat Are You LordChrist Be MagnifiedHe ReignsLike what you hear? Join us this Sunday at 8:45am or 10:45am @ 6979 West Oak Highway, Westminster, SC. Come a few minutes early and grab some free coffee and snacks - we'd love to have you!You can also find all of our sermons on our website: www.lifelinecc.com/podcast

Ben Wright has all the latest from the Conservative Party Conference

In this solo episode of The Reformed Brotherhood, Jesse Schwamb explores the profound depths of Jesus' Parable of the Sower from Matthew 13. While this parable might seem unassuming compared to others, Jesse reveals how it serves as the "granddaddy" of all parables—offering a God's-eye view of salvation through the ordinary imagery of farming. The episode examines why different people respond differently to the same gospel message, and challenges listeners to consider what kind of soil their own hearts represent. Through historical context and theological reflection, Jesse unpacks how this parable prepares believers for the mixed responses they'll encounter when sharing the gospel and reminds us that the efficacy of salvation depends not on the sower's skill, but on God's sovereign work in preparing hearts to receive His Word. Key Takeaways The Parable of the Sower provides a framework for understanding the various responses to the gospel message, serving as preparation for disciples who would face both acceptance and rejection. Jesus' parables, particularly the Sower, demonstrate how God uses ordinary, mundane things to express profound spiritual truths about His kingdom. The efficacy of salvation doesn't depend on the skill of the sower but on God's sovereign work in preparing the soil of human hearts. God's Word never returns void but always comes back "full" of either acceptance or rejection—it accomplishes exactly what God intends. Historical context matters: Jesus' audience had high expectations for a Messiah who would establish an earthly kingdom, but Jesus was revealing a different kind of kingdom. The Parable of the Sower shows that the kingdom of God isn't received equally by all—some receive it with joy while others reject it outright. Having "ears to hear" is a gift from God through the Holy Spirit, not merely intellectual understanding but spiritual receptivity. The Word That Never Returns Void The power of God's Word stands at the center of the Parable of the Sower. Jesse highlights Isaiah 55, where God declares that His word "shall not return empty, but it shall accomplish that which I purpose." Unlike human words that often fall flat, God's Word always achieves its intended effect. This doesn't mean universal salvation, but rather that God's purposes are never thwarted. When the gospel is proclaimed, it always returns to God "full" of something—either acceptance or rejection. The parable illustrates this reality by showing the various responses to the same seed. This should encourage believers in evangelism: we are simply called to faithfully sow the seed, while God determines the harvest according to His sovereign purposes. Our success is not measured by conversions but by faithfulness in proclamation. Kingdom Expectations vs. Kingdom Reality The historical context of Jesus' ministry reveals a profound disconnect between what people expected from the Messiah and what Jesus actually delivered. Jesse explains how the Jewish people anticipated a conquering king who would overthrow Roman oppression and establish a visible earthly kingdom. Instead, Jesus announced a kingdom that begins in the heart, dividing even families according to their response to Him. The Parable of the Sower anticipates this mixed response, preparing disciples for both acceptance and rejection. This teaches modern believers an important lesson: the gospel will not be universally embraced, even when perfectly presented. Some hearts are like paths, others rocky ground, others thorny soil. Yet we continue sowing because God has appointed some to be good soil—hearts prepared by the Holy Spirit to receive the Word and bear fruit. This reality should both humble us and embolden our witness. Quotes "The power of this message is in the message itself, but the medium by which it is delivered... it does pierce the heart. It does pierce through bone and marrow. It does divide because it always returns full of either acceptance or full of rebellion and denial." - Jesse Schwamb "We find ourselves humbled. We find ourselves rushing in, coming into the kingdom, fighting to come into it because God has impassioned us with that same zeal that has accomplished this very thing. He implants it in our hearts, in our minds, in our guts, so that we would come before him and worship him." - Jesse Schwamb "Consider what it means that this good news... that God's word is his deed. This is why... it's such a blessing to live in this period of time where we have such easy access for most of us to the word of God, and that we ought to be zealous about getting that word out to all people because behind it and within it and around it is the full power of the Holy Spirit." - Jesse Schwamb Full Transcript Welcome to episode 463 of The Reformed Brotherhood. I'm Jesse, and this is the podcast for those with ears to hear. Hey, brothers and sisters, so I am just one half. Of the Reform Brotherhood squad. Tony, of course, wanted to join us on this episode, but it sometimes happens in life. Our schedules were a little bit crazy this week, and God gave us responsibilities that put us in opposite directions for part of the time. And so that means that today on this episode, I thought. You and I, we could just hang out and Tony will be back to join us in the next episode. [00:01:20] Solo Episode and Parable Series Overview But for now, this is one of those solo or formed brotherhood episodes. And if you have been tracking with us, we just started this great and amazing journey on going through all the parables that our Lord and Savior gives to us in teaching us about the kingdom of God and its power. And we just started by talking about the parable of the sower, in fact. In the last episode, we just covered basically the first two soils, the first half of that amazing little story, and I thought it would be really, really great to camp out in that for just a little bit more because even though Tony's not here, the podcast goes on and we, Tony and I never really. Thinking about these things and when we start a series in particular, we always find that we just gotta keep going back on it in our minds ruminating on what we said and what God was teaching us and the conversations like all good conversations that draw your mind back to the things that you talked about, which I should say maybe before I begin in earnest, that is also my denial, which is saying things like, let's camp out in this text now to be. Sure. There's no wrong reason why, or there's no bad reason to say words like that. It's just when I hear myself say them, I think about all the things that Christians say, like saying like, we should camp out in this text, or Let's sit in it for a while. And I think maybe it's because I'm just not into camping or maybe because I think most of the time when you use the phrase like, sit in, it's not. A happy or blessed or joyful thing that you're describing. So I always find that funny, and yet here I am saying it because I just couldn't think of anything better to say except, you know what? We should pause and maybe ruminate a little bit more. On all of this good stuff that's in Matthew chapter 13, where Jesus gives us the parable of the sower, so you can join me in sharing which little Christian phrases maybe you think you hear, we say too much or just become rote or part and parcel what it means to talk. The best way for you to do that is do me a. Go to your favorite internet device and in the browser, type T me slash reform brotherhood, that will just take you that little link to a part of the internet using an app called Telegram where a bunch of brothers and sisters who listen to the podcast are chatting about the podcast, their live sharing prayer requests, and there's even a place for you to share, Hey, what are the things that Christians say that you think. Why do we say that? Why are we always talking about hedges of protection? Why are we always talking about camping out in a text? So that's a place that you can come hang out. So go to t.me/reform brotherhood. [00:03:56] Deep Dive into the Parable of the Sower But enough of that, let's talk a little bit more about this incredible parable that our Lord and Savior gives us in Matthew chapter 13. It's so, so short in fact that I figured. The best parts of any conversation about the Bible is just hearing from God in his word. So let me read just those couple of verses. It's just eight verses beginning in Matthew chapter 13, the parable of the sower. That same day, Jesus went out from the house and sat beside the sea and great crowds gathered about him so that he got into a boat and sat down and the whole crowd stood on the beach. And he told them many things in parables saying a sower went out to sow. And as he sowed, some seeds fell along the path and the birds came and devoured them. Other seeds fell on rocky ground where they did not have much soil, and immediately they sprang up since they had no depth of soil. But when the sun rose, they were scorched. And since they had no roots, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Other seed fell on good soil and produced grain. Some a hundred fold, some 60, some 30. He who has ears let him hear. [00:05:09] Personal Reflections on the Parable I have to say that of all the parables, and we mentioned in the previous episode that this one is kind of the granddaddy of them all. It's a god's eye view on salvation told in this lovely kind of encased way about horticulture and farming and growing plants. But to be totally transparent, I never really got into this parable. It was never really my favorite one. Like of all the things that Jesus says, of all the creative and wonderful terms of phrase, this one for me always just seemed to be lacking That stuff. You know, it doesn't have really strong characters. It's about a sower, seed and soil, and compared to some other things that seems kind of unassuming and. Not very exciting, quite honestly, to me, and it's not as exciting, I think, as stories about, I don't know, losing something of value and then suddenly finding it and rejoicing and having the characters, feeling yourself in those characters as they go about experiencing all the emotions. That Jesus expresses and keyed in these lovely little riddles called parables. And so for this one, it's always been a little bit kind of like a, okay. It's interesting and the point seems fairly straightforward and it just doesn't captivate me as the others. And I've been thinking about about that, how even in this, it just seems like a really normal, mundane, kind of pedestrian expression of a life in that time. And it's all wrapped up in gardening. And throwing seeds into the ground, not even having control of their outcome. And then in this way, though, expressing and explaining this grand narrative and arc of salvation from God's perspective. So it is, again, another lesson in God using ordinary, normal, almost seemingly mundane things to express his power, to express our lack of control and to show so that he does. Did I just say so to, so that he does all things and certainly we get so much of that in this parable, and so it made me think this week after Tony and I talked about it a little bit. Just how it raises a question in this really normative, kind of unassuming, almost boring, if I can say way, this really profound question, which is, will we be this fruitful, fertile soil? Will we be fruitful followers? Of Jesus Christ. And it doesn't just raise this question, I suppose it also gives us some hope, but it also does so with a warning. It is a maybe a little bit of law and gospel even embedded in these simple means of, again, talking about what it means to plant something and to entrust the planting, the acy of the growth there to the soil and the seed, and there's hope. There's warning and there's so much of that that's in this context of the parable, and that's what's led me to wanna talk to you all a little bit about that as we kinda process together more of what this means. [00:08:00] Historical Context and Expectations of the Messiah I was thinking that when Jesus began his ministry, when he's coming forward, he's really announcing the arrival of the kingdom of God. And it's helpful, I think, to meditate as a second on how profound that is, that he comes again, not just as the message, but the messenger and the medium of that message. I was just kinda ruminating on the fact that. Everybody had high expectations. There was no one, I think, with kind of a low opinion of what was about to happen or of what the Messiah was going to bring or what he was going to do. And here you have like explicitly Jesus' hearers, their ancestors would've been taken into exile and captivity because they had broken the covenant with God. And the prophets had made this case for God's punishment because of their idolatry and their injustice. But that message, and you get this especially in in books like Isaiah. Where there's this mixture that's bittersweet. There is not only an exclusive message of woe for the people, but there is at the same time up against sick, almost running parallel. This promise of a day when God, by his own effort in Zeal, would bring about a restoration where he'd set up visibly an earthly reign through his anointed Wanda Messiah. And so I can only imagine if I could. Even partially put myself in the place of these people who are hearing this particular parable, that there is all this sense that we have strayed from God, that we're covenant breakers, but that he has promised to make a way and that his own zeal will very much accomplish this, but it will be visible and earthly, not just spiritual in the sense that we believe these things and we internalize them in the sense for our being, and therefore we speak about them in these kind of grandiose and ephemeral terms. But more than that, that God was going to come and set up an earthly reign, purely manifested in the world in which we live and breathe and have our being. And so two things would happen. Israel's oppressors would be defeated. And God would institute a pure worship and a reestablished pure worship. And so I can't help but think maybe there was some of this expectation. They're, they're seeing this Messiah, this Jesus, the one who speaks with a different kind of authority, come into their midst. And there I think all these things are somewhere in their minds as their processing. Maybe they should be in ours as well. And so there's this portrait that's being painted here of the prophet saying there's gonna be. Restoration and this image of a seed being sown. And then of course you have these metaphors that Jesus is employing in his own time. Very reminiscent of passages like in Isaiah 55, where you find the prophet saying, for as the rain and the snow come down from heaven and do not return there, but water the earth, making it bring forth and sprout giving seed to the sower and bread to the eater. So shall my word be that goes out from my mouth. It shall not return empty, but it shall accomplish that which I purpose and I shall succeed in the thing for which I sent it. What an amazing, glorious promise of God that there is no suboptimal nature. In his expression of who he is and what he's accomplished, that the very thing that he intends to do, he always does, and this word comes back. I think what really strikes me about this passage in particular is the fact that it does not return to God empty. I mean, think about what that means. It's strange in a way. That. In other words, it's full of something. And here I think it's full of response. It's full of anticipation. It's full of this. Like what? What has gone out is now received by the individual and then returns with either acceptance or denial, very much in the same way that we're about to receive it in this parable before us. And in fact, even our ability to understand the parable. This if you have ears, he has ears. Let him hear that itself is an expression. So in other words. The power of this message is again, in the message itself, but the medium by which it is delivered, it does pierce the heart. It does pierce through bone and marrow. It does divide because it always returns full of either acceptance or full of rebellion and denial. And so when we think about the people of Israel. They exactly in that way. They return from exile under Ezra Nehemiah. But even those returns, even those improvements or some of that remediation seems to me like to come short of expectations. You know, Ezra rebuilt the temple, but it paled in comparison to Solomon's original, in fact. If we go to Ezra chapter three, there's like so much honesty as the people are seeing this rebuilt temple. Their response is, is like tragic in a way. So this is Ezra chapter three, beginning verse 12. But many of the priests and Levites and heads of fathers houses, old men. Who had seen the first house as the temple of God wept with a loud voice when they saw the foundation of this house being laid, though many shouted aloud for joy so that the people cannot distinguish the sound of the joyful from the sound of people's weeping for the people shouted with a great shout and the sound was heard far away, even in just the setting up the foundation, the base layer. There are those saying this is. This is not like it used to be. Even this is just far piles in comparison and falls very far short of the original. And of course you have Nehemiah's rebuilt wall around Jerusalem. Couldn't even ensure the holiness of God's people. And so everything up to that point. All of it was still just a shadow. It was like a big, giant disappointment, a blemish as it were, on God's people. Even as there was an attempt to restore, there was still this longing from the inside to have the real McCoy to everything made right to have the true Messiah come, not the one that was the type. Not the thing that was the shadow, not the the poor replacement or the analog, but the real thing. And so you have in response to this, you know, some of God's people move into the wilderness and pursue holy living. Some accommodated to Roman occupation like the Sadducees, some retreated into kind of individual individualistic piety or rule keeping like the Pharisees. And then there's all kinds of accounts of God's people in rebellion. Like Simon, the Zealots. There were some who even located themselves under the legitimate, yet Roman endorsed leadership of Herod, you know the Herodians. So you have all of these people you can imagine literally in the same audience. Jesus pushes back and he begins to teach them. And he starts by talking about horticulture. He starts by saying, A sower goes out and he throws all this kind of seed. And it's not difficult to imagine that all of the seed, all the soil, everything is represented in what he's saying right there. And then it's not a story as if like, well, you take this away and try to process it in such a way that you might come to terms with it later on. It's happening in the here and now. Even what he's saying. Even the message that he's communicating is being man made manifest right there in their midst, and it's not returning a void to him. The one who wrote it to begin with is the one who's speaking it, and it's having its desired effect, even as we read it now, and it reads us today. [00:15:13] Jesus' Ministry and the Kingdom of God And so it's amazing that it's on this stage that Jesus steps out and he stands, especially in the synagogue when he reads from the Isaiah scroll. And he announces that the true jubilee has now arrived and it's arrived in him. You know, by the way, what's interesting there is we have, we have no real reason to think that Israel ever really practiced Jubilee as it was outlined in the scriptures. So we have this beautiful instruction for a reset, a pure reset, and one that is liberty and freedom in so many ways, but especially demonstrated in this economic reality. And Jesus commences his public ministry proclaiming the good new. News that the kingdom of God has arrived. I feel like we have to go there, right? Because this is just so good. So in MOOC chapter four, Jesus stands up. He asks for the scroll, and this is what he reads. Loved ones. These are fantastic words. I mean, hear them from the mouth of our Savior. Again, Jesus reads this, the spirits of the Lord is upon me. Because he has anointed me to proclaim good news to the poor. He sent me to proclaim liberty to the captives and recovering of sight to the blind to set at liberty those who are oppressed, to proclaim the year of the Lord's favor. It's such incredibly strong and powerful news. We're getting this sense that there are those who are poor that need. To hear that something will be different. That they are her, that they're seen that all of the straining in life and all of their labor is not in vain, but here is one who's come to rescue them and that those who have been set in prison, those who are chained and under duress and find themselves locked up. That here he has come to proclaim liberty to the captives, and then for those that cannot see, that have lost their way entirely, that are groping in the dark, here is one that's coming to recover the sight. Hear that word, not to give it brand new, but to restore that which was originally present to begin with. Imagine the horror of having your sights and then having it taken away that. Knowing that there was something there that was beautiful in your midst, something that was precious to you, and now to have that restored, in fact, like Blind by de MEUs the Greek, there is more when God says, or Jesus rather, says, what do you want me to do for you? The Greek is very clear, just says, sight again, sight again. And I think we like our ancestors and Israel here before us. We ought to be always clamoring and crying. Then I tell God like, son of David sight again. Would you help me to see truly not as the world appears to be, but we spiritual eyes, to know the truth, to understand how much you love me, and would you gimme the strength to love you? Me back love you back by way of giving, yes, this sight. And then for all those who are downtrodden. Where, wherever, and whatever that means, physically, emotionally, spiritually, that here's the one who has come to, again, set you at liberty and then to say, do you know what this time is? This is the time of the Lord's favor. Why? Because the son of man is here and where the son of man is. There is freedom and restoration. There is a new king over all things. There's one who super intends over all of the earth. Who has been given control over all things and has come to win literally the day for those who are rebellious before God, for those who have sinned, who are covenant breakers, who are gospel abusers, while we were at yet enmity with God at the right time, Jesus and his son for us. And so we find that it's like the pretext, it's the context for all of this, and especially this parable. And of course, rather than. Everybody listening to what Jesus has to say here and just being one over being filled with some kind of winsome logic of what's being said here, of being thoroughly convinced. We know that of course it's not just a matter of evidence, but unless the Holy Spirit comes the same spirit, which is upon Jesus, the sin of God, to change us, to open our ears, that we do not hear these things, we don't hear them as we ought to. We do not give them heed. We do not internalize them, and we cannot understand them. And so because of that, rather than of course meeting with universal acceptance, Jesus, of course, he encounters a host of reactions. Some opposed him. The crowds sometimes were way more motivated, like people in our day by novelty or curiosity or by presume rewards or blessings. You can imagine this is what makes, of course, something like the Blat and grab, its kind of gospel, the prosperity of some of our modern evangelical expression, so incredibly dangerous. Because of course people will say, well, if I can get that blessing, of course I want Jesus. Or if I'm gonna be made, well, yes, I'll, I'll find, I'll take Jesus. If I'm gonna get wealth and riches and a 401k, that's gonna suit my every need. Well sure I'll take Jesus. And of course, the blessing, the reward of getting Jesus is getting the son of God, getting the one who restores us first and predominantly. With God the father himself, that all of those blessings are already ours in the spiritual realm because of Jesus. In fact, we've, we've already been placed with him in the heavenly realms. That is the reward. And so sometimes the gods were a little bit more motivated by, this guy's given us bread before. Let's see if there's gonna be another buffet, rather than he says We ought to eat and drink his flesh. That in that is eternal life, and so we get distracted. And so sometimes novelty and curiosity just win the day. And then of course, on the other hand. Some of the most unlikely unseemly, most sinful were responding with incredible joy and embracing Jesus and his announcement. Tenaciously like voraciously, the ones who were humble, who knew that they needed a savior, they needed a reconciliation that was alien and outside of themselves. Something powerful that could defeat even the sin that was within them and bring about a pure and unbridled atonement, unreserved in its ability to clean. These were the ones who were saying, come, Lord Jesus, these were the ones crying out, saying, have mercy on me, son of David. And we like them. Ought to follow that example. And so throughout Matthew's Gospel and Luke's gospel. There's a mixed response throughout the entire ministry of Jesus. And again, what's unique about this parable, I think, is that Jesus comes setting the stage for that unique response. All of those different kind of options and how people will perceive him, how they respond to him, what they will say to him. And so whether as you go through the narratives in the gospels, you look to. The Samaritan Leopard or the blind beggar, or the Chief tax Collector, or the impoverished widow, all of these were those who were forcing their way into the kingdom in response during the good news. There's really something I think that's beautiful about that, that God allows for us to force our way as it were. When we are convicted of this kingdom, that he is the kingdom and that he brings it to us. That we come headlong, rushing in, falling over ourselves to get into that kingdom by the power of the Holy Spirit. And that's why I think, why, why Luke writes in chapter 16 of his gospel. The law in the prophets were until John. Since then, the good news of the kingdom of God is preached and everyone forces his way into it. What a amazing and lovely thing that God allows us. Which is the truth, to force our way into that. So these were the ones who proved to be the fertile soil for the word of the kingdom, not the ones who chose the places of honor or the privilege, or we saw Jesus one of many important priorities to be managed. What we have here is the ones who forced their way in. These were the ones who proved to be the fertile soil, and I'm not gonna steal. Any of our thunder, because Tony and I are gonna talk about that in the next episode. But I bring that up merely to say there's so much that's rich here. When we think about are we as Christians fruitful and fertile? In our following, after the Lord Jesus Christ. And that's Matthew's great theme of reversal, like beginning in the birth narratives of Jesus and continuing through the very end of his gospel count. Even like in his final parable, Jesus forced the confrontation with his opponents by declaring that God would give the kingdom to those who had produce a harvest for God in honor. His son. That's the truth. And so he was more than simply this messenger in these cleverly created stories announcing the arrival of God's reign. He was the one who brought the kingdom. And actually, in fact, Jesus embodies the kingdom because he was the king, not only of Israel, but the royal son of God who would rule the nations. And because of that. He did represent a threat to overthrow to some just as much as he was meant as a salvation and a blessing to others. He is divisive. In fact, what's interesting is if you track Jesus standing up in the temple. And he comes forward and reads from Isaiah. It's interesting where he stops reading. This is really before kind of the, all the language about the second coming back, him really coming not to bring just salvation, but to bring retribution, to bring justice and punishment for those who are God's enemies. And so really this first coming. Jesus is all about this. It's it's all about having the message of God go out in that return void. It's returning full of the response of God's people, full of the response of God's enemies and therefore. This parable, an ex explanation to his inner circle would be understood as an accounting for the surprising range of responses. And even more than I think like an ex explanation, like explicitly it would be this kind of preparation. This kind of, again, setting a table or opening up a pathway for this hard road that lay ahead for those who would remain true to Jesus. These would be the ones who would serve the ultimate purpose of God's great act of sowing in his son to produce a great harvest. And of course. That is partly what lies the hope for us. I mean, I think I said last time we spoke about this, what I appreciate about this teaching is not only that it doesn't pull any punches, but it's just so. Real, it's so resonant because Jesus already gives us some of the breadth and scope or the continuum of the responses so that when we go out and we should so unreservedly that that is by proclaiming Jesus as the king who has come as the kingdom already ushered in as here, but not yet. When we do this, we can expect already that there'll be various responses. So one for us, it takes away the surprise. The second is it does prepare us. That these things might in fact happen. And three, it gives us a sense that, again, the efficacy of salvation. And we're getting, by the way, this view of salvation from, from God isn't again dependent on the skillset of the sower. Instead, it is God's prerogative. It's always God's prerogative. And here as loved ones, you've heard me say again, I must invoke the phrase, we have God doing all the verbs, right? He's the one walking in the field. He's the one reaching in into the seed bag, as it were. He's the one casting it liberally across the ground. He's the one making it grow. All of this is what God is doing. The preparation of the soil, the casting of the seed, the being present in. Farmland. All of this is what God is doing now. We emulate that by design. So now the call is to do what Jesus has done here in Mala for us, and that is that we also go out into the world and we proclaim this good news because what is unequivocally true is that the good news of Jesus Christ. Is for all people. Now, this does not mean that all people will accept it. That is abundantly clear in the message that Jesus gives to us. It does not prevent though us or him from casting it out to all people. We see that really, really. Vividly. Some will be given ears to hear. We ought to pray that our neighbors, our children, those in our churches and our communities, our politicians, we ought to be praying that all would be given ears to hear, and the seed of God's word will accomplish exactly what God intends and Jesus' word, a proclamation announcing the good news of the kingdom of God. We see vividly the point that God's word is. Deed that this word that he spoke speaks is his action. It's not simply that God says what he will do, but that his very act of speaking is the means by which he does that very thing. When we hear God speak to us, it is proof that we are alive. Not only do like dead men tell no tales, I think I've just inadvertently like quoted from Disney's. Um. Pirates movie, but they hear no tells as well. You know, you have been born again, not a perishable seed, but of imperishable through the living and abiding word of God. Incredible. Isn't it? Loved ones like it's incredible this story that to me on the beginning seems like so kind of. Boring and not particularly catchy and maybe not as interesting as some of the others contained within. This is literally all the words of life in the seed that we've seen thrown and in. It is like the continuum we find, not that it emulates the Old Testament, or that it somehow compliments New Testament, but within all within this parable is all of the scriptures and all of the full plan of God and all of his great love for us. That again, while we were at his enemies, he came and on this path, as he walks among the field, he casts the seed. To all, and he, by his power, gives to some these ears to hear. We find ourselves humbled. We find ourselves rushing in coming into the kingdom, fighting to come into it because God has impassioned us with that same zeal that has accomplished this very thing. He implants it in our hearts, in our minds, in our guts, so that we would come before him and worship him, fall down and find. The one who is our savior, who ushers in the visible kingdom of God, the one that is not built merely on political theories, on good rules. The kind of gospel that didn't come to make bad people good, but came to make dead people alive again. And I think that that is the absolute. Untouchable, unfathomable, almost completely un understandable, if you will, truth of this particular parable. I think this is why the Westminster confession describes the word of God, and particularly the preaching of the word as a means of grace. The word is powerful in itself by the spirits of God. I had to quote the Westminster, of course, at least in honor of Tony, so. [00:30:02] Call to Action and Final Thoughts That's my little challenge to you on this short little episode. It's just you and me and I'm saying to you loved ones. Consider this parable again. Consider how palpable this parable is. Consider what God has for us in it. Consider this soils. And then think about what it means that this good news, we see this within it, this vivid point again, that God's word is his deed. And so this is why though we do not create any kind of legalistic, conscription, or prescription around something like daily Bible study. Why? It's such a blessing to live in this period of time where we have such easy access for most of us to the word of God, and that we ought to be zealous about getting that word out to all people because, because behind it and within it and around it is the full power of the Holy Spirit that is always going out into the world and returning full with response and that when God. Speaks his word. He's always accomplishing his act in that very deed. And so it should be a blessing. We should be compelled to find ourselves in it as much as often as we can because what we're finding there is the power of God for us, in us speaking, administering to us to produce in us a great harvest. That's the promise it's coming, and we're gonna get there in the next. Episode, but what I'll leave you with is just those first two soils thinking about if you have ears to hear, if you have been made alive together with Christ, then consider that there was a time when you are one of the other soils and God who's being rich in mercy has rescued you. Not because of work done in righteousness, not because you've come forward and. Elevate your place to the, to elevate your state to the place of deserving poor. Not because like you came forward with, with empty hands and somehow convinced God that you are worthy enough, or sorry enough or contrite enough. But because of his great mercy, and it's that mercy, I think that compels us to say things to Jesus like Son of David Sight again. Son of David, have mercy on me, son of David. You are the real arrival of the Kingdom of God and your word bears testimony and your Holy Spirit has in a great work in my life. And to that end, I want to follow you and I want to ensure that this word that you've given to me is given to all people. So there's work to do, loved ones. And there's a lot there to process. I hope that you will take some time. Think about this in your own way, and as you are processing this as God is speaking to you, as you are joining together with loved ones from literally all over the world who are hanging out and listening to Tony and I chat about this stuff, that again, you would share your own voice, the best way to do that. Why do you make me beg you? Come join the Telegram chat. You'll have a great time. It's super fun. T me slash Reform Brotherhood. I would also be remiss if I didn't on behalf of myself and Tony, thank everyone who does hang out there, everyone who sent us the email, everyone who shares prayer requests or has prayed for us, and as well everyone who makes sure that this podcast. Is free of charge. It comes with its own expenses. It's not free to produce. And so we're so thankful that those who've said, listen, I've been blessed by the podcast, or It's just been important or special to me. God has done something in it. Or God has renewed a different kind of desire and passion to talk about the things of God or to encourage me in my life. I'm so happy if other things have happened. By the way, it's not because of Tony or me. It's because God is good to us. I mean, can I get an amen? I see that hand. In the back, God is good to Tony and me and we're just so thankful that we get to do this. And so if you'd like to join in supporting financially. Every little gift helps. You can go to patreon.com/reform brotherhood patreon.com, reform Brotherhood, and there you can find a way to give one time or reoccurring all of those gifts together. Make sure that there's no payrolls on this bad boy that you're not gonna get any super weird ads in the middle of it. You're just gonna get us talking. We want to em, I would say be emblematic of what we've talked about here, which is. Freely we've received freely want to give. And for those who join and say, I wanna make that possible so that no one has to be compelled to pay for this kind of thing, I love that we are here for that every day of the week and twice on the Lord's day. So next episode, Tony and I are gonna continue in this parable. We're probably, you know, gonna get together. We'll set up our tents, we'll just camp out here for a little bit. So until we get the tents out, we get the s'mores. And we start camping. Honor everyone love the brotherhood.

From Putin's alsatian to an alligator in the White House, pets have played a surprising role in politics.Joining Seán to discuss is Peter Cardwell, Journalist and author of ‘Political Animals: The secret life of the political pets of Westminster and Washington'...

Introduction to Total Christ & the Five MarksIntroduction: The Mission of Christ and the ChurchRead Acts 2:22-47• What is Peter's argument about who Christ is and where Christ is now?• What is the proper response recorded here to Christ's exaltation? What didthese first disciples specifically do?• What is the role of the Holy Spirit in this passage?• “Five Marks” at CPC means gospel-centered, missional, confessional,sacramental, and communal. Where do you see each of these in this passage?Read Matthew 28:16-20• “All authority” - Christ is King (communal) because of what He has done oncefor all (gospel-centered)• “Make disciples” is the main verb of v. 19 and the main overall mission of thechurch. We are to do that by:• “Going” (v.19) - on the move, no longer constrained to Israel, hence “allnations” (missional)• “Baptizing” (sacramental)• “Teaching” (confessional)• Christ-centered - what Christ commanded, baptized into the name, and in/with Christ's presenceJohn 14:12 - “Truly, truly, I say to you, whoever believes in me will also do the worksthat I do; and greater works than these will he do, because I am going to the Father.”• Why “because…”? Once Christ goes to the Father, He will send the Spirit,enabling the church to do “greater works” because the presence of God inChrist will be global through the church.Augustine wrote, “The Word was made flesh, and dwelled among us; to thatflesh is joined the church, and there is made total Christ, both head and body.”2 of 4“Five Marks” at CPC also means we hope to experience the FULLNESS ofChrist, not just one emphasis or pendulum swing!1. Gospel-Centered: Trust in the gospel motivates us to be humble because weknow Christ's work to us is purely a gift, but also boldly confident in the faceof shame and sin because it's based in God's power! This grounds us in God'sfinished work on the cross, where he forgave our sins and reconciled us tohimself. Everything we do is motivated from and by the gospel. Think:Humble, honest, authentic, gracious, safe, desire to be truly known and lovedby God and others2. Missional: More (though not less!) than being evangelistic, we strive to bemissional because God promises to dwell with His people in all their Godgiven cultures, languages, and demographics through the church. Thisgrounds us in God's global presence, where the church is the evangelist for awhole new way of life, showing the world who Jesus is and what it means tofollow Him in all our relationships. Think: Culturally self-aware, open &inviting, purposeful, holistic evangelism3. Confessional - Christ as our Prophet: We are not the first ones to considerwhat church should be (thank God!). We humbly submit to God's revelationin the Word as it has been historically interpreted, seeking to be united inbelief across generations and cultures. Officially, we subscribe to thedocuments of Westminster (c.1630) as the summary of our faith. This groundsus in Christ as our Prophet who still speaks. Think: doctrine that is alive andan unwillingness to be distracted by cultural fads4. Sacramental - Christ as our Priest: Christ is "fleshed out" in a carefullydesigned four movement worship service that follows the logic of the gospeland culminates every week in a participation in eucharistic communion withChrist. Jesus is experienced in the body of Christ through different culturalstyles specific to each local community. Think: Friendly, worshipful,mysterious5. Communal - Christ as our King: Christ did not leave us as orphans, butjoined us with Himself to the church, so to be a Christian is to be a part of theredeemed community.

On 1 October 1526, Dorothy Stafford was born, a woman of Plantagenet blood who would spend forty years at the heart of Elizabeth I's privy chamber. In this episode, I trace Dorothy's remarkable path: Family webs: Stafford–Pole lineage (Buckingham & Clarence), and marriage to Sir William Stafford, Mary Boleyn's widower. Exile & faith: Under Mary I she fled to Geneva; in 1556 John Calvin stood godfather to her son (then they famously fell out, and she moved to Basel). Return & rise: With Elizabeth's accession (1559), Dorothy joined the privy chamber and became one of the queen's trusted sleeping companions. When she broke her leg in 1576, the court scrambled for a replacement so the queen could sleep peacefully. Storms weathered: Even the Stafford Plot involving her son didn't unseat her. Dorothy died in 1604, remembered at St Margaret's, Westminster, as a “continual remembrancer of the suits of the poor.” A royal confidante. Mediator. Quiet backbone of a court. Had you heard of Dorothy Stafford before? Tell me in the comments! If you enjoy daily Tudor stories, please like, subscribe, and ring the bell. #DorothyStafford #ElizabethI #OnThisDay #TudorHistory #AnneBoleyn #PrivyChamber #Plantagenet #JohnCalvin #WomenInHistory #HistoryYouTube #ClaireRidgway

It's easy to write off the launch of Your Party as a side-show, away from the centre of politics in Westminster. But, according to Zarah Sultana, 750,000 people have registered interest in the party. Writer: Poppy BullardProducer: Amalie SortlandHost: Casey MagloireEpisode photography: Joe MeeExecutive Producer: Rebecca Moore To find out more about The Observer:Subscribe to TheObserver+ on Apple Podcasts for early access and ad-free contentHead to our website observer.co.uk Download the Tortoise app – for a listening experience curated by our journalists Hosted on Acast. See acast.com/privacy for more information.

The government has continued to grapple with the subject of immigration during the Labour Party conference - where a desire to fight Reform UK's rhetoric has come up against the political reality of public opinion.Prime Minister Sir Keir Starmer has openly called Reform UK's policies "racist" - at the same time as his new home secretary, Shabana Mahmood, has highlighted the need to review the rules over indefinite leave to remain.Nowhere is this paradox more acute than in Glasgow, where an apparent rise in anti-immigrant sentiment is as much a worry for the SNP as it is for the Westminster government - with both struggling to counter the rise of Nigel Farage's party.Many are now more comfortable voicing legitimate concerns over housing and other social pressures, but are some people using the current debate as an excuse to stoke racial stereotypes and hatred?Niall is joined by Sky News' Scotland correspondent Connor Gillies in Glasgow - while political correspondent Rob Powell also speaks to the podcast from the Labour conference in Liverpool.Producers: Araminta Parker and Tom Gillespie Editor: Mike Bovill     

James Beevers is a PhD student at Westminster and he has an interesting personal history. He comes from a WTS family in that his father is an alumnus from the PhD program and his mother from the MAC program. But his reformed roots go potentially so deep that he may be related to Theodore Beza himself. Lineage aside, Nate and James also chat about his dissertation topic, the warning passages in Hebrews, as well as various other topics. Sign up for the Preaching conference here ⁠⁠⁠https://wtspreachingconference25.rsvpify.com⁠⁠ If you enjoy this episode, you can access tons of content just like this at ⁠⁠⁠⁠⁠⁠⁠wm.wts.edu⁠⁠⁠⁠⁠⁠⁠. If you would like to join us in our mission to train specialists in the bible to proclaim the whole counsel of God for Christ and his global church, visit ⁠⁠⁠⁠⁠⁠⁠wts.edu/donate⁠⁠⁠⁠⁠⁠⁠. Thanks for listening!

9-28-25 Sermon by Pastor Kehl Hudson.Part 3 of our Old School Faith: Nehemiah series.Worship songs from this service:God of RevivalYou Are HolyO Praise The NameAbandonedLike what you hear? Join us this Sunday at 8:45am or 10:45am @ 6979 West Oak Highway, Westminster, SC. Come a few minutes early and grab some free coffee and snacks - we'd love to have you!You can also find all of our sermons on our website: www.lifelinecc.com/podcast

ANNOUNCEMENT -- IT'S HERE! 'Being James Bond: Volume Two' is officially launching! After 15-years of researching, writing, and editing, I'm both excited and relieved to share that the second volume of Being James Bond is officially out there.

Sir John Major, British Prime Minister from 1992 - 1997, is our guest today. In this deeply interesting, personal and touching conversation, Sir John talks to Gyles about his childhood in South London and about his unusual and inspiring family. Sir John's background is unconventional. His father had been a successful music hall artiste, and was a great storyteller, much older than the fathers of John's friends. His mother had been a balletic dancer, and was an extremely kind and selfless wife and parent. Both of them were role models to John; his love and admiration for them shine through in this conversation, and will move you. Sir John talks about their extremely humble home and lifestyle - the family fell into hard times and were poor - and about the anger he felt at his family becoming a subject of ridicule by the press in later years. Sir John talks about how he got into politics, about what he believes is missing from today's Westminster scene, and about how he met and married Norma. We're extremely grateful to Sir John for speaking to us with such candour, and for his delightful company, and hope you enjoy this. It really is worth your time. Sir John Major's book, My Old Man, which Gyles mentions, is available here. Hosted on Acast. See acast.com/privacy for more information.

Four and a half thousand miles away in Nepal, Gen Z protestors recently brought down their government in just 48 hours, amid roiling anger over corruption and nepotism. The uprising, led by online influencers harnessing the power of AI and Tik Tok, has sent shockwaves through South Asia. So, this week on Westminster Insider, host Patrick Baker decides it's time to look at U.K. politics through the eyes of Gen Z  —  generally regarded as those born between 1997 and 2012. Luke Tryl, UK director of polling company More in Common, sheds light on the concerns of a generation that has only ever known constant crisis — from the 2008 financial crash to Brexit paralysis and then the Covid-19 pandemic.   A Gen Z focus group describes what matters to them, and which political parties are grabbing their attention. Gen Z MPs — Sam Carling, the Labour MP known as the ‘Baby of the House', Keir Mather, who recently became the youngest Government minister in 200 years, and Lib Dem MP Joshua Reynolds — set out their plans to restore their generation's faith in mainstream Westminster politics. ‘Your Party' co-leader Zarah Sultana, which has polled well with young people, speaks to Patrick at a grassroots party meeting in North London, where we hear from Gen Z about their hopes for the future, and why they still back Jeremy Corbyn. With a big increase in Gen Z men voting for Reform UK, Owain Clatworthy, a 21-year-old Reform UK councillor in Bridgend in Wales, explains why he stood for Nigel Farage's right-wing populist party at such a young age. And following the recent killing of American conservative activist Charlie Kirk on a U.S.college campus, Patrick attends his memorial in London to speak to young men inspired by Kirk's ultra-conservative brand of right-wing politics. Learn more about your ad choices. Visit megaphone.fm/adchoices

Andy Burnham, Manchester's mayor and self-styled champion of the North, is openly flirting with a return to Westminster just days before the Labour Party conference. In a revealing interview, he outlined his 'Manchesterism' – a blend of business-friendly socialism and public control of essential services – though what that actually means remains unclear. Typically, he is full of inconsistencies, criticising Westminster and how it 'makes you look false', while openly seeking a route back. Does he see the irony? Meanwhile, Keir Starmer faces challenges on multiple fronts: his chief of staff, Morgan McSweeney, is embroiled in a controversy over nearly £740,000 of undisclosed donations to Labour Together, threatening to overshadow conference proceedings.Labour's conference promises to be anything but dull, but who will steal the headlines: Burnham or McSweeney? Lucy Dunn speaks to Isabel Hardman and Tim Shipman. Produced by Oscar Edmondson.Become a Spectator subscriber today to access this podcast without adverts. Go to spectator.co.uk/adfree to find out more.For more Spectator podcasts, go to spectator.co.uk/podcasts.Contact us: podcast@spectator.co.uk Hosted on Acast. See acast.com/privacy for more information.

Is Charlie Kirk becoming America's new martyr for the far right? How deep does Chinese spying go in Western politics? And,  is Moldova the next target for Russian meddling? The Rest Is Politics is powered by Fuse Energy. The Rest Is Politics is powered by Fuse Energy. Fuse are giving away free TRIP Plus membership for all of 2025 to new sign ups

Listeners on the Best of Spectator playlist can enjoy a section of the latest episode of Quite right but for the full thing please seek out the Quite right! channel. Just search ‘Quite right!' wherever you are listening now.This week, Michael and Maddie lift the lid on the strange rituals of party conference season and why the ‘goldfish bowl' reality of a week in Birmingham (or Manchester, or Liverpool) often leaves politicians with ‘PTSD'. They then turn to the government's revived enthusiasm for digital ID cards. Is this a sensible fix for illegal immigration – or, as Michael puts it, ‘snake oil rubbed onto an already weak idea'? And why does Tony Blair always seem to be the ghost whispering ‘ID cards' into Westminster's ear?Next, Keir Starmer's recognition of a Palestinian state: a principled step, or a political stunt designed to placate his backbenchers? Michael and Madeline dissect the backlash, the ‘terrorist chic' of pop-concert activism, and what this move really says about Labour's priorities.Finally, they reflect on the extraordinary words of Erika Kirk, who publicly forgave her husband's alleged murderer. What does Christian forgiveness look like in an age that prizes vengeance and why do so many secular commentators miss its radicalism?Produced by Oscar Edmondson, Oscar Bicket and Matt Miszczak. Hosted on Acast. See acast.com/privacy for more information.

Dr. Natalie Nixon discusses how to develop strategic thinking, prevent burnout, and enhance creativity through her move, rest, and think framework.— YOU'LL LEARN — 1) The inner skills that make us more strategic and effective2) The neglected skill that makes us more strategic3) How to prime your best ideas in 90 secondsSubscribe or visit AwesomeAtYourJob.com/ep1095 for clickable versions of the links below. — ABOUT NATALIE — Dr. Natalie Nixon, creativity strategist and CEO of Figure 8 Thinking, is known as the ‘creativity whisperer to the C-Suite' and is the world's leading authority on the WonderRigor™ Theory. She excels at helping leaders catalyze creativity's ROI for inspired business results. She is the author of the award-winning The Creativity Leap and the forthcoming Move.Think.Rest. With a background in cultural anthropology, her career spans global apparel sourcing with The Limited Brands and a 16-year career in academia, where she was the founding director of the Strategic Design MBA at Thomas Jefferson University. She received her BA from Vassar College and her PhD from the University of Westminster in London. She's a lifelong dancer and a new aficionado of open water swimming.• Book: Move. Think. Rest.: Redefining Productivity & Our Relationship with Time• Book: The Creativity Leap: Unleash Curiosity, Improvisation, and Intuition at Work• Website: Figure8Thinking.com— RESOURCES MENTIONED IN THE SHOW — • Study: “Knowing your own heart: Distinguishing interoceptive accuracy from interoceptive awareness” by Sarah N. Garfinkle, et al.• Study: “Effects of interoceptive training on decision making, anxiety, and somatic symptoms” by Ayako Sugawara, et al.• App: Fitebo• Book: How Emotions Are Made: The Secret Life of the Brain by Lisa Feldman Barrett• Book: Your Brain on Art: How the Arts Transform Us by Susan Magsamen and Ivy Ross• Book: Brain Rules (Updated and Expanded): 12 Principles for Surviving and Thriving at Work, Home, and School by John Medina• Book: The Covenant of Water: A Novel by Abraham Verghese• Book: Cutting for Stone by Abraham Verghese• Book: In Search of Satisfaction by J. California Cooper• Past episode: 1005: How to Feel Energized Every Day with Dr. Michael Breus— THANK YOU SPONSORS! — • Strawberry.me. Claim your $50 credit and build momentum in your career with Strawberry.me/Awesome• LinkedIn Jobs. Post your job for free at linkedin.com/beawesome• Quince. Get free shipping and 365-day returns on your order with Quince.com/AwesomeSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Donald Trump hails Charlie Kirk as a martyr before a packed Arizona stadium of 100,000, where leaders from Tucker Carlson to RFK Jr. compare him to Jesus and call his death a turning point for faith and politics. Erika Kirk forgives her husband's killer, Stephen Miller thunders that Charlie has been made “immortal,” and Elon Musk joins Trump on stage as the crowd erupts. Beyond the memorial, the show tracks global fallout: Starmer sparks Israeli fury over Palestine, Van Jones reveals Kirk reached out just before his death, and the censorship battle escalates with Jimmy Kimmel's suspension and free speech fights stretching from Washington to Westminster. http://www.BalanceofNature.com  and sign up as a new Preferred Customer with code RUSSELL to get 35% OFF your first order, plus a FREE Fiber & Spice supplement. Hurry! This offer is only available while supplies last. https://balanceofnature.com http://www.1775coffee.com/BRAND to save 15% off your order of 1775 Coffee.  

Nate is joined by Westminster's new Dean of Online Students, Paul Wolfe. They discuss his experience in seminary at Westminster, his battle with cancer, his heart for pastoral ministry, and many other things. Sign up for the Preaching conference here ⁠⁠⁠⁠https://wtspreachingconference25.rsvpify.com⁠⁠⁠ If you enjoy this episode, you can access tons of content just like this at ⁠⁠⁠⁠⁠⁠⁠⁠wm.wts.edu⁠⁠⁠⁠⁠⁠⁠⁠. If you would like to join us in our mission to train specialists in the bible to proclaim the whole counsel of God for Christ and his global church, visit ⁠⁠⁠⁠⁠⁠⁠⁠wts.edu/donate⁠⁠⁠⁠⁠⁠⁠⁠. Thanks for listening!

Lawyer and intelligence historian David Burke reveals a shadowy chapter in the story of Anglo-Irish relations in the 20th century. Irish police intelligence analyst Patrick Crinnion was a man of rare intelligence. He had also been groomed from a young age to spy for the United Kingdom. When the Troubles in Northern Ireland broke out, he was feeding information on the IRA to Westminster. But the IRA had its own, highly effective spymaster. In time, both men would pay a heavy price for their part in an old and dangerous game. From SPYSCAPE, the home of secrets. A Cup And Nuzzle production. Series producer: Joe Foley. Produced by Joe Foley. Learn more about your ad choices. Visit megaphone.fm/adchoices

It's Labor Day and we're here for you! Bobby got a message from someone he hasn’t heard from in over a year. It put him in a weird position, and we helped him decode the message. Then it gets awkward. A study found what name is most common among CEOs making them the most powerful. We go around the room to see if we can guess them. Bobby asks Amy a $5 million dollar question that challenges her integrity. A man who was fired over a joke that we think is just people being too sensitive. Lunchbox embarrassed our show after he felt he was disrespected in the building. We talked about a study from the University of Westminster that revealed that men experiencing financial insecurity are more likely to be attracted to women with larger breasts. This connection may be linked to subconscious associations with resource availability and nurturing.See omnystudio.com/listener for privacy information.