Podcasts about Worship

This is the Wednesday evening liturgy during the Fall season of Ordinary Time for the Compline podcast from the Center for Worship and the Arts at Samford University. For more about the Center for Worship and the Arts, as well as the resources we provide, visit us at https://www.samford.edu/worship-arts/.CREDITS:© 2021 Center for Worship and the Arts, Samford University.Engineered and produced by Wen Reagan for the Center for Worship and the Arts at Samford University.SPOKEN WORD:Wen Reagan, Stacy Love, Tracy Hanrahan, Meagan Kennedy, Pierce Moffett, Eden Walker.MUSIC:“Compline #5” by Wen Reagan, © 2020 Sursum Corda Music (BMI).“Wishing Elsewhere” by Emily Hanrahan, © 2020 Emily Hanrahan.“My Savior Left His Throne Above” by Julie Anne Vargas and Zac Hicks, © 2015 Unbudding Fig Music (ASCAP) & Julie Anne Vargas, CCLI #7056910.TEXTS:The liturgical words for this podcast series include original phrasings, but were primarily curated and designed from several public domain sources, including “An Order for Compline” from the Anglican and Episcopal Book of Common Prayer and collects collected from Grace Cathedral and the University of Notre Dame.SOUNDS:The following sound effects were used in this podcast series and are licensed under the Creative Commons Attribution 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by/3.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA."Door, Front, Opening, A.wav" by InspectorJ (www.jshaw.co.uk) of Freesound.org."Door, Front, Closing, A.wav" by InspectorJ (www.jshaw.co.uk) of Freesound.org.“06 – Crackling Candle.wav” by 14GPanskaLetko_Dominik of Freesound.org.“Lights a Candle Light with a Match” by straget of Freesound.org.The following sound effects were used in this podcast series and are licensed under the Creative Commons Attribution-NonCommercial 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/3.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA.“Soft Shoes Walking on a Dirt Road” by Nagwense of Freesound.org.“Match Being Lit.wav” by Jeanet_Henning of Freesound.org.“Candle Blow.wav” by Bee09 of Freesound.org.Mentioned in this episode:Discover Samford's Center for Worship and the Arts - the creator...

This is the Tuesday evening liturgy during the Fall season of Ordinary Time for the Compline podcast from the Center for Worship and the Arts at Samford University. For more about the Center for Worship and the Arts, as well as the resources we provide, visit us at https://www.samford.edu/worship-arts/.CREDITS:© 2021 Center for Worship and the Arts, Samford University.Engineered and produced by Wen Reagan for the Center for Worship and the Arts at Samford University.SPOKEN WORD:Wen Reagan, Stacy Love, Tracy Hanrahan, Meagan Kennedy, Pierce Moffett, Eden Walker.MUSIC:“Compline #5” by Wen Reagan, © 2020 Sursum Corda Music (BMI).“Wishing Elsewhere” by Emily Hanrahan, © 2020 Emily Hanrahan.“My Savior Left His Throne Above” by Julie Anne Vargas and Zac Hicks, © 2015 Unbudding Fig Music (ASCAP) & Julie Anne Vargas, CCLI #7056910.TEXTS:The liturgical words for this podcast series include original phrasings, but were primarily curated and designed from several public domain sources, including “An Order for Compline” from the Anglican and Episcopal Book of Common Prayer and collects collected from Grace Cathedral and the University of Notre Dame.SOUNDS:The following sound effects were used in this podcast series and are licensed under the Creative Commons Attribution 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by/3.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA."Door, Front, Opening, A.wav" by InspectorJ (www.jshaw.co.uk) of Freesound.org."Door, Front, Closing, A.wav" by InspectorJ (www.jshaw.co.uk) of Freesound.org.“06 – Crackling Candle.wav” by 14GPanskaLetko_Dominik of Freesound.org.“Lights a Candle Light with a Match” by straget of Freesound.org.The following sound effects were used in this podcast series and are licensed under the Creative Commons Attribution-NonCommercial 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/3.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA.“Soft Shoes Walking on a Dirt Road” by Nagwense of Freesound.org.“Match Being Lit.wav” by Jeanet_Henning of Freesound.org.“Candle Blow.wav” by Bee09 of Freesound.org.Mentioned in this episode:Discover Samford's Center for Worship and the Arts - the creator of

Pillars and Practices // Praise, Worship, and Prayer  Both Praise and Worship are in Part:Reverence (Awe)Recognition (Awareness)Revelation (Awakening)Response (Action) Hebrew WordsYadahPsalm 44:8 (NIV)“In God we make our boast all day long, and we will praise (yâdâh) your name forever.” Towdah Psalm 56:11-12 (NKJV)“In God I have put my trust; I will not be afraid. What can man do to me?...I will render praises (tôwdâh) to you.” Zamar - To make music. To celebrate in song and music. To touch the strings.Psalm 144:9 (NKJV)“I will sing a new song to You, O God; On a harp of ten strings, I will sing praises (zâmar) to You.”Psalm 21:13 (KJV)“Be exalted O Lord, in Thine own strength, so will we sing and praise (zâmar) thy power.” Barak - To kneel. To bow down. To salute. To thank.Psalm 103:1 (NIV)“Praise (bârak) the Lord, my soul; all my inmost being praise his holy name.” Shabach - To address in a loud tone. To shout. To commend, glory, and triumph.Psalm 145:4 (NKJV)“One generation shall praise (shâbach) your works to another.”1 Samuel 4:5 (NLT)“When all the Israelites saw the Ark of the Covenant of the Lord coming into the camp, their shout of joy praise (shâbach) was so loud it made the ground shake! Tehillah - Derived from the word halal and means "the singing of halals, to sing or to laud; perceived to involve music, especially singing; hymns of the Spirit or praise.Psalm 22:3 (NASB)“Yet you are holy, and you are enthroned upon the praises (tehillah) of Israel.”Isaiah 61:3 (NASB)“To grant to those who mourn in Zion, Giving them a garland instead of ashes, The oil of gladness instead of mourning, The garment of praise (tehillah) instead of the spirit of heaviness, So they shall be called oaks of righteousness, The planting of the Lord, that He may be glorified.” Halal - Means "to be clear, to praise, to shine, to boast, show, to rave, celebrate, to be clamorously foolish."Psalm 113:1-3 (NKJV)“Praise (hallal) the Lord, praise (hallal) all you servants of the Lord, praise (hallal) the name of the Lord.”Psalm 150:1 (AMP)“Praise (hallal) the Lord! Praise (hallal) God in His sanctuary; Praise (hallal) Him in His mighty heavens.”Psalm 149:3 (NKJV)“Let them praise (hallal) His name in the dance: let them sing praises with the timbrel and harp.” The Hebrew word most often translated as worship is Shachah - to bow down or to be prostrate; it's used over 170 times in the Old Testament.Exodus 34:8 (NIV)“Moses bowed down and worshipped.” The Greek word most often translated as worship is ProskuneoMatthew 28:9 (NKJV)“And as they went to tell his disciples, behold, Jesus met them, saying, “Rejoice!” So they came and held him by the feet and worshiped him.”John 4:24 (NKJV)“God is Spirit, and those who worship him must worship in spirit and truth.”Revelation 5:14 (NKJV)“Then the four living creatures said, “Amen!” And the twenty-four elders fell down and worshiped him who lives forever and ever.” These are Biblical, not just cultural or denominational, and they all have their place and time. As much as a people of Praise and Worship, we need to be a People of Prayer. Prayer as an Expression of Worship:An Expression of WorthOf ReverenceOf GratitudeOf DependenceOf Expectation Lord Teaches Us How to Pray:Our Father in heavenHallowed be thy nameYour kingdom comeYour will be doneOn earth as it is in heavenGive us what we need for today (our daily bread)Forgive us as we also forgive others (submission to God's work in me and through me)Lead us not into temptation/testing (lead us from temptation)But deliver us from the evil oneAdorationConfessionThanksgivingSupplication Types of Prayer:In the moment - Nehemiah 2:4-5Extended - Daniel 10 - 21 daysPrayer with fasting - focus and prioritizingWhat about tongues?? Read 1 Cor 14:1-19 Prayer is Both Individual and Communal or Interpersonal:When you pray, go into Private SpacePray for One Another, Bear One Another's Burdens This Tuesday Night and every first Tuesday, Prayer Night - Cards Available

Audition Template: Voice Over track with side-chain ducking of Music Track with 25dB of gain reduction. 44.1k, 16 bit, stereo.See omnystudio.com/listener for privacy information.

Pastor Luke Rangel reminds us from 2 Chronicles 20 that Judah worshiped before the battle, trusting God to fight for them, and challenges us to praise God in advance of the outcome.

Do you ever feel like your whole life is on pause while you're trying to conceive? Maybe you find yourself asking, “Should I plan that trip?” or “What if I'm pregnant by then?” Living in limbo can leave you exhausted, anxious, and unsure of how to move forward. In today's episode, we're talking about how to make plans while you're waiting—without fear, guilt, or the constant “what if” game. You'll hear both biblical wisdom and practical tools to help you enjoy your life, hold your plans with open hands, and trust God's timing for your family. ✨ What You'll Learn in This Episode: Why Scripture encourages us to plan with humility and trust (James 4:13–15; Proverbs 16:9) How to live fully and joyfully in the waiting, instead of putting life on pause Practical strategies for planning trips, events, and commitments while TTC Encouragement to delight in the present season, knowing God's timing is always perfect Whether you're in month 3 or year 6 of waiting, this episode will help you release the fear of “messing up the timing” and step into abundant life—even before the pregnancy test turns positive. ----more---- Try Inito THE Fertility Tool you Need - as shared today, this is the tool I just started using as we begin preparing for conceiving baby 3!! The Inito Starter Pack is available for just $89 with the code THEWAITINGWELL at inito.com - this is the tool you HAVE to have: Your very own fertility lab that measures actual values of Estrogen and LH to predict your fertile days, PdG (urine metabolite of progesterone) to confirm ovulation and FSH to track your follicle growth.  ----more----   Enroll in Peace in the Wait: A Christ-Centered Approach to the Two Week Wait Mini Course: https://stan.store/coduinker/p/peace-in-the-wait  This Christ-centered 14-day mini-course is designed to help Christian women in the Two Week Wait move from anxious spiraling and restless uncertainty to a place of peace, steadiness, and holy confidence in God's timing—whether the test turns positive or not. Here's what you'll receive: ✅ 14 days of powerful audio devotionals to renew your mind with God's truth ✅ A guided journal with scripture-based reflection prompts for each day ✅ Practical tools to take every thought captive and calm anxious spirals ✅ Worship and prayer resources to help you anchor your hope in Christ ✅ Fertility-friendly meal plan to nourish your body during the wait ✅ Lifetime access to all materials so you can revisit each cycle ✅ A safe space to shift from anxiety ground to holy ground in your wait Cost:

In this week's episode, Dennis Jernigan shares the story behind his song,  “You Are Holy” from the recording, Forty Days and Forty Nights - Songs of Contemplation and Intimacy Vol. 1." That mp3 is available at https://www.dennisjernigan.com/store/product.php?c=24&p=2353 The lyrics can be found below. You can join Dennis and the people of All In All Church for live-stream worship on the first Wednesday evening of each month. Just go to https://www.facebook.com/therealdennisjernigan at 7 PM CST. Mark it in your calendar. Worship with All in All Church - First Wednesday of each month. Daily Devotions for Kingdom Seekers, Vol. 3 is available at https://www.amazon.com/Daily-Devotions-Kingdom-Seekers-Vol-ebook/dp/B081K8TZLX Check out my Patreon page at https://www.patreon.com/DennisJernigan and read through the various tiers of support and discover the myriad of benefits you will receive based on the level of support you choose. If you're willing, go ahead and sign up!

What if your work isn't just a job—but part of God's bigger story for your life?For some, work is a source of stress, struggle, or simply something to endure. But what if we're seeing it all wrong? What if God designed work to be a vital part of how we worship Him and serve others? Dr. Tom Nelson joins us today to talk about that. Dr. Tom Nelson is the President of Made to Flourish and has served as the Senior Pastor of Christ Community Church, a multi-site congregation across Kansas City, for over 30 years. He is also the author of Why Your Work Matters: How God Uses Our Everyday Vocations to Transform Us, Our Neighbors, and the World.False Narratives About WorkCulture tells us many things about work—most of them untrue.“Thank God it's Friday” reflects the belief that work is a curse and that our real lives happen only on weekends.Work as mere productivity reduces our calling to a paycheck or to-do list.Sacred vs. secular divide suggests ministry work matters more than other vocations.However, if we return to Genesis 1 and 2, we find that work is not a curse. Work is God's good design. Whether paid or unpaid, our work is part of how we glorify Him.The Four-Chapter Story of WorkDr. Tom Nelson uses a “four-chapter” framework to show how the Bible shapes a proper view of work:Creation – What Ought to Be. God designed work as a gift and a reflection of His image. Work and worship were never meant to be separate.The Fall – What Is. Sin corrupted work, introducing toil, frustration, and broken relationships.Redemption – What Can Be. Through Christ, our work can be redeemed. Whether changing diapers, leading a company, or volunteering, we bring God's presence into every environment.New Creation – What Will Be. One day, we will experience work in its perfect form—creative, joyful, and without sin—in God's restored Kingdom.One of the most transformative ideas to remember is that all work done for God's glory is sacred. Work is contribution, not just compensation. We carry God's presence with us into our workplaces because the Holy Spirit dwells within us.This perspective breaks down the artificial barrier between “spiritual” and “secular” work. It gives believers a seamless life of worship—Sunday through Monday.Hope for the FutureWe won't spend eternity sitting on clouds. Revelation offers us a glimpse of a garden city where we will worship Jesus and engage in creative, joyful work—free from sin, frustration, and the need for perfect relationships with God and others.If you've believed that your work doesn't matter, be encouraged that you were created with work in mind. God is with you in your work. When you embrace Jesus and become His apprentice, you'll learn to live a seamless life where every task, big or small, can glorify Him.Dr. Tom Nelson's latest book, Why Your Work Matters: How God Uses Our Everyday Vocations to Transform Us, Our Neighbors, and the World, is available wherever books are sold. To learn more about integrating faith and work, visit MadeToFlourish.org.On Today's Program, Rob Answers Listener Questions:I'd like advice on how to invest between $30,000 and $60,000 to generate steady monthly or quarterly dividends. My goal is to cover about $150 a month to help with some expenses.I've been on SSDI for about five or six years due to health issues, and I also earn about $1,400 a month from a part-time job. Am I allowed to contribute to an IRA with this income?Resources Mentioned:Faithful Steward: FaithFi's New Quarterly Magazine (Become a FaithFi Partner)Made to FlourishWhy Your Work Matters: How God Uses Our Everyday Vocations to Transform Us, Our Neighbors, and the World by Dr. Tom NelsonCommon Good MagazineBankrate.comWisdom Over Wealth: 12 Lessons from Ecclesiastes on MoneyLook At The Sparrows: A 21-Day Devotional on Financial Fear and AnxietyRich Toward God: A Study on the Parable of the Rich FoolFind a Certified Kingdom Advisor (CKA) or Certified Christian Financial Counselor (CertCFC)FaithFi App Remember, you can call in to ask your questions most days at (800) 525-7000. Faith & Finance is also available on the Moody Radio Network and American Family Radio. Visit our website at FaithFi.com where you can join the FaithFi Community and give as we expand our outreach.

Psalm 150 (ESV)Andrew, Isack, and Edwin talk about the obvious point which we often gloss over because it is just so obvious in the psalms. We are supposed to praise the Lord. That is, the object of our praise must be the Lord.Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=22912The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

This is the Monday evening liturgy during the Fall season of Ordinary Time for the Compline podcast from the Center for Worship and the Arts at Samford University. For more about the Center for Worship and the Arts, as well as the resources we provide, visit us at https://www.samford.edu/worship-arts/.CREDITS:© 2021 Center for Worship and the Arts, Samford University.Engineered and produced by Wen Reagan for the Center for Worship and the Arts at Samford University.SPOKEN WORD:Wen Reagan, Stacy Love, Tracy Hanrahan, Meagan Kennedy, Pierce Moffett, Eden Walker.MUSIC:“Compline #5” by Wen Reagan, © 2020 Sursum Corda Music (BMI).“Wishing Elsewhere” by Emily Hanrahan, © 2020 Emily Hanrahan.“My Savior Left His Throne Above” by Julie Anne Vargas and Zac Hicks, © 2015 Unbudding Fig Music (ASCAP) & Julie Anne Vargas, CCLI #7056910.TEXTS:The liturgical words for this podcast series include original phrasings, but were primarily curated and designed from several public domain sources, including “An Order for Compline” from the Anglican and Episcopal Book of Common Prayer and collects collected from Grace Cathedral and the University of Notre Dame.SOUNDS:The following sound effects were used in this podcast series and are licensed under the Creative Commons Attribution 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by/3.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA."Door, Front, Opening, A.wav" by InspectorJ (www.jshaw.co.uk) of Freesound.org."Door, Front, Closing, A.wav" by InspectorJ (www.jshaw.co.uk) of Freesound.org.“06 – Crackling Candle.wav” by 14GPanskaLetko_Dominik of Freesound.org.“Lights a Candle Light with a Match” by straget of Freesound.org.The following sound effects were used in this podcast series and are licensed under the Creative Commons Attribution-NonCommercial 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/3.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA.“Soft Shoes Walking on a Dirt Road” by Nagwense of Freesound.org.“Match Being Lit.wav” by Jeanet_Henning of Freesound.org.“Candle Blow.wav” by Bee09 of Freesound.org.Mentioned in this episode:Discover Samford's Center for Worship and the Arts - the creator of...

Ultimate Loyalty: Worship in a War Zone – November 15, 2025 by Percy Harrold

Join us as Pastor Hank continues his powerful message on "Shift Change!" He'll be sharing insight on how to break free from the spirit of the wanderer that causes endless cycles and keeps us from stepping into our destiny. You don't want to miss this!

With the end of the Jinshin War, Oama, posthumously known as Temmu Tenno, came to the throne.  And though they would need a new Great Council of State, they continued to build up and bolster the Ritsuryo state.  They were imagining a new Yamato based on continental models of what a state should look like, but also influenced by tradition.  This episode we take a look at that reimagining in broad strokes, asking a few questions--what was Oama's relationship with his brother, and touching on the relationship of Nakatomi no Kamatari and his brother, Nakatomi no Kane.  We also take a look at some of the literary propaganda that also helped to codify this new imaginary--the Nihon Shoki and the Kojiki.  We also touch on other sourcesof information, like the Fudoki and Man'yoshu. For more information, check out our blog:  https://sengokudaimyo.com/podcast/episode-133   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 133: Reimagining Yamato As the bells of Houkouji tolled, Ohoama and his wife, Uno, surveyed the construction on going in the Asuka valley.  Hordes of workers had been called up, and now they were working furiously towards the deadline of the new year.  Where once stood the later Wokamoto palace of Takara Hime, aka Ohoama's mother, Saimei Tennou, now the land was being prepared for a palace on a much grander scale.  And just as the palace was being remade, Ohoama's thoughts went beyond the valley, to the entire archipelago.  His brother, Naka no Oe, had started something profound.  Now here he was, helming the Ship of State, and Ohoama had plans of his own, built upon his brother's ideas.  He would build a new state, ensuring that the reforms that started back in 645 would continue for generations. Greetings everyone and welcome back.  As we dive back in, let's recap where we are. The year is now 673, and the fighting from the previous year—the Jinshin war—is over.  Prince Ohoama and his Yoshino forces were victorious and he is now poised to ascend the throne in the recently built Palace of Kiyomihara, in Asuka.  He will be known to future generations by his posthumous name:  Temmu Tennou. Ohoama would go ahead and continue to centralize the government under the continental model.  That said, he also would pay a not insignificant amount of attention to local tradition as well.  His reign would lead to the establishment of the first permanent capital city: Fujiwara-kyo.  He is also credited with initiating the projects collecting various historical records, which culminated in the Kojiki and the Nihon Shoki, the very chronicles on which this podcast is based – and both of which seem to have been designed specifically to promote the authority of the throne, specifically Ohoama and his descendants. Those descendants—the Temmu dynasty—would rule for almost a century, including four of the eight official female sovereigns (those eight become ten if you count the unofficial Himiko and Okinaga Tarashi-hime, aka Jingu Tennou).  This dynasty would reign from the end of the Asuka period up through to the Nara period, and it would see the evolution of the Yamato state into the kingdom of Nihon—which is to say the kingdom of Japan. The politics of this period were also quite something.  It is during this coming period that we see the rise of the famous Fujiwara family, who would come to dominate the political landscape.  We also see the continued contact with the mainland, with numerous trade goods coming over, many of which would be included in the famous Shousouin storehouse of Toudaiji temple, in Nara. Buddhism would also thrive, with Kokubunji, or provincial temples, being set up in a network around the archipelago.  There was also the building of the famous Daibutsu, or Giant Buddha statue, of Toudaiji. Art would also flourish.  The Man'yoshu would be published at this time—a collection of around 4,500 Japanese poems, or waka.  Meanwhile, the court would also focus on continental styles as well.  From this point on, not only do we have more evidence of what was happening through the written record, but the writing itself changed.  Different Sinitic characters were borrowed solely for their sound to help spell out Japanese words.  These would eventually be simplified, and known as “kana”.  The earliest use of these characters is known as “Man'yo-gana” because so many are traced back to the Man'yoshu itself.  They would eventually be standardized and simplified, becoming the hiragana and katakana we know and use today. But in 673, all of this is still on the horizon. So this is a great time to pause for a bit in our journey through the chronicles and set the stage for this next, incredibly transformative period in the archipelago by going over these larger patterns in some depth, so that, as we start to go through this period we get a better idea of just what was happening, and perhaps why.  That's what we'll do this episode. To start with, let's go back to the relationship between Naka no Oe and Ohoama.  As far as we can tell, these brothers were fairly close to one another.  Not only was Ohoama married to one of Naka no Oe's daughters, Princess Uno, he had actually taken as consort at least four of Naka no Oe's other daughters—all of which were Ohoama's nieces.  In turn, one of Ohoama's own daughters, Princess Touchi, had been married off to Ohotomo, aka the ill-fated Koubun Tennou.  On top of that, Naka no Oe and Ohoama both had taken as consorts daughters of Soga no Akaye, and both Ohotomo and Ohoama had consorts from Nakatomi—or Fujiwara—no Kamatari.  This demonstrates just how interrelated everyone was at court, presumably as a means of strengthening the ties between them.  Of course, as we've seen time and again, those ties were more symbolic than anything else, and certainly did not prevent the occasional use of violence, nor did it protect the fathers of those women from political repercussions when they found themselves on the wrong side. On the other hand, beyond the initial mention of their births, we don't see the two brothers together until Naka no Oe came to the throne.  Why?  Well, to be fair, we don't see much of anyone but the sovereign in the Chronicles unless there is a specific thing they are called out for—like an embassy, presenting something to the throne, etc.  Even Naka no Oe often isn't mentioned directly, even when he was the Crown Prince and supposedly helping run the government.  So that could be it. There are two apparent counter arguments to the idea that Naka no Oe and his brother, Ohoama, were tight.  First is a mention in the Toushi Kaden, the Family History of the Fujiwara Family, about Ohoama thrusting a spear into a board, which rattled Naka no Oe enough that he was apparently wondering if he needed to have his own brother taken out.  Then there is Ohoama's resignation at the time of Naka no Oe's death, presumably because he was warned that a plot was afoot, and that if he accepted Naka no Oe's offer to take the reins of the state in his own two hands then something—we aren't told what—would unfold. I can't rule out the idea that neither of those accounts is quite accurate either, however.  It is possible that the Toushi Kaden account is embellished to heighten Fujiwara no Kamatari's own role as peacemaker between the brothers.  I also have to wonder if the warning to Ohoama around Naka no Oe's death wasn't so much about Naka no Oe, but about his ministers.  After all, they seem to have had no problem supporting the much younger—and likely more malleable—Prince Ohotomo.  So it seems to me entirely possible that there were other threats that Ohoama was concerned with. That brings me to one of those ministers:  Nakatomi no Kane.  We talked about him before and during the war.  He first showed up participating in ritual and speaking on kami matters.  He would later rise to be one of the Great Ministers of State, and was one of the six ministers who had pledged themselves to Prince Ohotomo.  At the end of the Jinshin War, he was put to death and his family was banished.  That said, in period leading up to all of that,  we spent a good amount of time with another Nakatomi: Nakatomi no Kamatari. He was the head of the Nakatomi clan and the Naidaijin, the Interior Minister, a special position placing him on par, or even above, the Ministers of the Left and Right, but which did not have a well defined portfolio noted in the literature.  Interestingly, this position also doesn't seem to have survived Kamatari, at least in the short run.  From the time of Naka no Oe, aka Tenji Tennou, to the time of Ohoama, aka Temmu Tennou, it seems that the office of Naidaijin fell out of favor, possibly due, in part, to Prince Ohotomo being raised to a different post, that of Dajou Daijin, placing him in charge of the Great Council of State. The Naidaijin role wouldn't be revived until 717 for Kamatari's grandson, Fujiwara no Fusasaki (interestingly,  only three years before the completion of the Nihon Shoki). Nakatomi no Kane was, as far as we can tell, the brother to Kamatari.  When Kamatari passed away, Kane seems to have taken on the role as head of the Nakatomi family and he was also made Minister of the Right.  This mirrors, in its way, the relationship between Naka no Oe and Ohoama, and the common system of inheritance that would often go brother to brother.  And yet, while Kamatari was a hero of the Taika era, Nakatomi no Kane was executed for his role in the Jinshin War.  So in the context of the rise of the Fujiwaras to greater prominence later on in Ohoama's reign, it is significant that Kamatari's line would be set apart from the rest of the Nakatomi to the extent of giving it the new Fujiwara name.  Although the Chronicles claim that the “Fujiwara” name was actually granted by Naka no Oe, there is a thought that this was granted posthumously, and may have even been retconned by later members of the family, possibly to distance themselves from Nakatomi no Kane and his role on the losing side of the Jinshin War, and tie themselves clearly to Kamatari and his founding role in Naka no Oe's and Ohoama's new vision, instead.  This all brings me to my next point: the creation of the national histories.  The projects that culminated in what we know today as the Kojiki and the Nihon Shoki are said to have been started under Ohoama's reign, though they wouldn't be finished until much later, well into the 8th century.  A lot of what went into them was work under Ohoama's wife Uno, who succeeded him as Jitou Tennou, as well as her successors.  Prince Toneri, one of Ohoama's sons, is said to have overseen the Nihon Shoki's compilation. Prince Toneri was son of Ohoama and princess Niitabe, one of Naka no Oe's daughters, and while he never sat the throne, himself, one of his sons would eventually do so.  As such, we can see a strong royal hand on the project, even though the actual composition was probably by several teams of Chroniclers—we touched on this briefly back in Episode 131. The Kojiki, on the other hand, is said to have been written by Oho no Yasumaro based on the oral history that had been maintained by Hieda no Are.  We don't know much about Hieda no Are—there are some that believe they may have been a woman, since a passage in a later work, the Seikyuuki, suggests that they were a member of the Sarume no Kimi family, descended from Ame no Uzume no Mikoto, who is said to have danced and helped lure Amaterasu out of the rock cave.  And so they were particularly known for their role as shrine maidens—a particularly female role.  That said, Are received the title of “toneri”, which is often assumed to be male, and there is nothing else that explicitly says they were not. Either way, Hieda no Are is said to have been commanded by the sovereign, Ohoama, to memorize the history of the nation, presumably to then perform it as needed, for the court.  Only later was Oho no Yasumaro asked to write it down in what became known as the Kojiki. Both of these chronicles were attempts to organize the history of the nation and to put together all the stories in a way that would establish a foundation for the new state that was evolving out of ancient Yamato.  A large part of that effort was going to be to justify those who were in power at the time—including both the royal family and the various noble houses at the time, including the powerful Fujiwara. Now, when we talk about how these histories were created to bolster the state, I want to be careful.  It may not have necessarily been the case that the chroniclers were actively and consciously promoting a fictional account.  From what we can tell, the chroniclers drew from a collection of stories, some written down in diaries and court records, works like the Baekje annals and continental histories, and some that were likely just memorized tales that were part of the general culture.   There were a couple of existing histories—we are told, for example, that there was a Teiki and a Kyuji floating around, both attributed to the legendary Shotoku Taishi, and both supposedly including the royal lineage at least to Toyomike-kashikiya-hime, aka Suikou Tennou.  However, the copies that were being passed around were apparently suspect, and we are told that there were inconsistencies.  Which probably means that the way they told the story did not conform to the way that Ohoama and the royal family wanted it told, though it could also refer to the fact that different accounts had slight variations on the stories, many of which had probably started as oral traditions that were only later written down.  It is also likely that there was only so much detail in those ancient texts, but we can't know for sure.  The Sendai Kuji Hongi purports to be the text of the original Kyuuji, or Kyuujiki, but that claim is dubious, at best, though it may have used an older, no longer extant history to crib its own notes from. So there were probably some writings, already, but there was also so much more.  There were stories from various familial records, stories told by various shrines about their kami and their histories, and stories passed down as local history that had never been captured, previously.  All of this was good material for the project of creating an official national history that aimed to tell the whole story. To get an idea of what the Chroniclers of that time might have been going through, imagine that you have some 2,000 random facts about the United States, or any country of your choice, in no particular order—stories of heroes, presidents, wars, etc.  On top of that, only a few of them ever give you any kind reference dates, and when they do, those dates are only in relationship to the presidents in office – the third year of the presidency of Roosevelt, for example - or maybe they reference another event.  In addition, some of the facts have been lost, or they come from history books with a slightly different format.  Or they come from diaries with different perspectives and takes on the same event.  And then, without the aid of the Internet or any other reference material, you are asked to put all of that together into a coherent narrative. In all likelihood you would be able to generally construct many of the broad strokes.  You would leverage what you know to be true and do your best to put things in place, but there is no guarantee that everything would be in the right order.  And in places where there wasn't any clear through line, you may have needed to come up with your best, most plausible explanation and write that down. Also, imagine you had, in the interests of completeness, thrown in some of the more, shall we say, apocryphal stories.  George Washington cutting down a cherry tree, for instance, or the story of Johnny Appleseed, or even the more fantastical stories of Davy Crockett.  Without other reference points, would you know where they went, or how true they actually were? Add to all of that the lack of a referential calendar.  The sexagesimal system helps for units of 60 years, but there was nothing comparable to a western calendar in use at the time.  Instead, everything was based on the number of years in a given reign.  So instead of thinking about it as “did this happen in 584 or 524?” it was more like “Did this happen in the years of the sovereign reigning from X palace or Y palace?” Now that said, there do appear to have been individuals whose job was to memorize the stories and the histories and recite them.  We have, for example, the Kataribe, the guild of storytellers.  It may have been out of this tradition that we get the eventual commission of the previously mentioned Hieda no Are, who was to memorize all of the historical events and recite them back, which I can only imagine would have been a kind of performance for the court, helping to reinforce the narrative.  But still, as Are was putting everything together, what were the assumptions and guidelines they were working under? After all, there were no doubt certain truths, whether factual or not, that were pushed by the court.  Things like the idea of an unbroken line of sovereigns going all the way back to the mythical founding, just like in continental stories.  Or, the idea that worship centered from the beginning around the sun goddess, Amaterasu. There is plenty of evidence that while the early Wa people practiced various forms of sun worship, with traces found in their language as well as stories, cultural traditions, etc., it was not necessarily Amaterasu who was the primary deity of worship.  Back in the Age of the Gods we talked about the creator deities, Izanagi and Izanami, and about the High god of Heaven, Takami Musubi, who seems to at one point been the most prominent central deity, but who had since been eclipsed, if you will, by the likes of Amaterasu. We also see evidence that there were other sun deities.  The language around Sarutahiko no Ohokami suggests that he may have once been worshipped as a sun deity as well.  And there is the early primacy of Mt. Miwa as a place of worship, and the spirit of Ohomononushi.  This is to say nothing of Ohokuninushi, and all of his stories, up in Izumo. Furthermore, it seems telling that Amaterasu is not even central to the rituals conducted in the palace itself, which likely went back to an even earlier period.  If Amaterasu were central, and the ancestral kami of the royal family since its inception, one would expect that Amaterasu would also be central to the rites carried out by her descendants in the royal palace.  And yet most of her worship appears to have continued to be set apart from the palace ritual, and conducted out of Ise shrine (albeit after a certain point ceremonially led by a designated female member of the royal line). Even Ise shrine itself isn't the primary shrine in the Ise area—the Ichi-no-miya, or most important shrine, of Ise is actually said to be Tsubaki shrine, worshipping Saruta Hiko no Ohokami and Ame no Uzume. So how did Amaterasu come to be so central in Ohoama's vision? There are stories that say that worship at Ise Shrine—and worship of Amaterasu—was specifically conducted by Ohoama's wife during the Jinshin campaign.  This is to say Ohoama's wife, primary consort, eventual queen and then queen regnant, Uno, later known as Jitou Tennou.  Remember, Uno had fled with Ohoama and had been on the trail with him at first, but had stayed behind in Ise.  Worship towards Ise seems to have later been counted as foundational to Ohoama and Uno's victory, and many suspect that they themselves may subsequently have encouraged greater worship of Amaterasu and placed her in the central position of sacral authority amongst the various kami. If so, that could explain why their histories focus so much on Amaterasu and her Heavenly descendant, from which the royal line claimed direct lineage.  It might also be around this time that the story of Iwarebiko, aka Jimmu Tennou, and the conquest of Yamato from Himuka may have been introduced: telling how Iwarebiko justifiably took away the land from the descendants of Nigi Hayahi, and then connecting Iwarebiko, in an extremely loose fashion, to Mimaki Iiribiko no Mikoto, aka Sujin Tennou. Another influence on all of this was likely the continental concept that time is a circle, and history repeats itself.  Chroniclers seeking to place events in a narrative context would have likely seen reflections of more recent events and used that to help order their compilation.  And of course, if there were events that seemed to run counter to the truth as known by the court, well, those could be smoothed over.  In this way, co-rulers were probably serialized, inconvenient interim rulers may have been excised altogether, and different dynasties, which may have only had tenuous connections, at best, were written down as direct lineal descendants.  It also seems telling that the Chroniclers may have reduced the role of what appears to be matrilineal succession to a more patriarchal and patrilineal determination of legitimacy.  Similarly, connections could be made for families to ancient ancestors through whom they were able to claim a certain proximity to the royal family.  Likewise, rules for legitimacy could be imposed—or perhaps just assumed—for previous reigns, doing their best to bring them into harmony with the social norms and the cultural imaginaries of the late 7th and early 8th centuries. So that's the general context the Chroniclers were working under. But at this point it's illuminating to take a look at the two histories and how they differ, to see what we can understand about where those differences came from. The work of Hieda no Are, eventually recorded and written down as the Kojiki, seems to have dealt with history that was far enough back that it was likely hard to argue with—it isn't like there was anyone alive who could counter with their own facts.  And the Kojiki reads as a fairly straightforward narrative, relatively speaking. The Nihon Shoki, on the other hand, is a different beast.  While the Kojiki may have captured the official narrative, the Nihon Shoki seems to have been designed to include more—including some of the competing accounts.  Thus you'll get a lot of things like “another source says…” with a different take on the same event.  This is much more prevalent in the Age of the Gods, but still pops up occasionally throughout the rest of the text.  Nonetheless, it is still very much focused on the royal line from Amaterasu down to Naka no Oe and Ohoama.  Even their posthumous names, Tenji and Temmu, specifically reference Ten, also pronounced Ama, at the start of their names, in what appears to be a bid to further connect them to the sun goddess of Heavenly Brightness--Amaterasu. Both of these works have their own character, and while the dates they were presented to the throne—713 for the Kojiki and 720 for the Nihon Shoki—suggest that they were published in succession, there are those that argue that the Kojiki is largely a reaction against the Nihon Shoki. In all likelihood the contents of the Nihon Shoki were known to many people before it was presented.  There were groups of Chroniclers involved, after all -- which meant teams of scribes pouring through sources, seeking out myths and legends, and generally trying to bring everything they could to the table.  And there is no indication that this was done in secret.  So it is quite possible that the writers of the Kojiki had seen some of the early drafts and cribbed from those notes. Some of the ways that the the history differ are in their portrayal of certain accounts.  For example, the Kojiki presents Iwarebiko and the pacification of Yamato and archipelago more generally in terms of that mythical sovereign conversing with the spirits.  And so he converses with, for instance, Ohomononushi, the deity of Mt. Miwa, a spirit whose name might be translated as the Great Lord of the Spirits, or “Mono”.  This idea places the sovereign as an intercessor between the mortal and the spirit world.  It hearkens back to earlier systems of sacral kingship, where power and authority came, at least in part, from supposed power of one's sacred sites and protective spirits. The Kojiki is also written in a much more vernacular style, using kanji and what we know of as man'yogana, the kanji used for their sound, rather than meaning, to provide a syllabary with which to write out Japanese words.  This may have been done for similar reasons to why it was also used in the Man'yoshu itself—because the Kojiki was meant to be recited aloud, not just read for meaning. The Nihon Shoki, in contrast, is clearly attempting to emulate the continental style.  It relies much more heavily on not just the characters but the grammar of Chinese, though not without its own idiosyncrasies.  The Nihon Shoki incorporated classical references that mirrored the references found in the histories of the Tang and earlier dynasties.  I suspect, for instance, that this is one of the main reasons that Naka no Oe and Ohoama are given the posthumous names of “Tenji” and “Temmu”.  Tenji means something like the Wisdom of Heaven while Temmu is more like the Martial Virtue of Heaven.  This immediately brings to mind, for me, the continental concepts of Wen and Wu—Culture and Warefare, or Bunbu in Japanese.  This even mirrors the founding Zhou kings, King Wen and King Wu.  Later, in the Han dynasty, you have Emperor Wu of Han, the grandson of Emperor Wen of Han, and Wu was considered to be one of the greatest emperors of the Han dynasty.  And so I can't help but think that there was a similar attempt at mythmaking going on here, connecting these two reigns with the reigns of famous emperors of the continent.  Of course, “Wu” was a popular name amongst the imperial dynasties from that period onward, with emperors of Jin, Chen, Liang, and others all being given the same name. This all accords with the way that the sovereign in the Nihon Shoki is less of a sacral king, interceding and speaking with the kami, and more along the continental model of an absolute ruler who ruled by divine right and heavenly mandate.  The lands outside of Yamato are subdued and, except for the occasional uprising, stay subdued—or at least that is what the narrative would seemingly have us believe. Now, I would argue that these distinctions are not absolute.  The Kojiki contains plenty of concepts of imperial trappings, and the Nihon Shoki contains plenty of examples of the sovereign playing a more traditional role.  But it is something to consider in the broad strokes of what they are saying, and I would argue that it also speaks to the duality of what was going on in this period.  Clearly the Ritsuryo State was built on the continental model, with an absolute ruler who ruled through a Heavenly mandate.  And yet at the same time, we see Ohoama patronizing the traditional spiritual sites and kami worship, like the emphasis on Amaterasu and Ise shrine.  Besides the Kojiki and the Nihon Shoki, we have one more set of official records that were compiled just as the major histories were beginning to be finished.  These were the Fudoki.  Fudoki were texts about the various provinces, and they include information on the various places, population, soil quality, as well as various local myths and legends attached to such things.  Rather than supporting the royal lineage, the Fudoki were more geared towards supporting the process begun under Karu and Naka no Oe with the Ritsuryo system whereby knowledge of the archipelago was being centralized such that the State could know about its territories.  Still, there are many times that the various Fudoki refer to different sovereigns, often to help situate a given event roughly within the historical narrative. The Fudoki were commissioned in 713.  At least 48 chronicles were said to have been compiled, but only a handful of them remain extant today.  Most are only partial texts, though even those can still contain significant information.  We also have purported text from certain fudoki that were reprinted in later histories.  The Shaku Nihongi seems to have been one such work, expressly commissioned to try and compile various older records that were likely aging and in danger of being lost altogether.  However, there is a concern regarding just how faithful those later transcriptions might have been, meaning that we cannot rely on them, entirely.  Still, they are an invaluable addition to our study of the history of this period. I mention all of this because much of this period seems dedicated to remaking the nation of Yamato into what we know as Japan.  This evolution didn't happen overnight, and it seems clear that it started gradually, but had now come to a head.  There is some consideration, though, that many of the things attributed to earlier reigns—the work done by Shotoku Taishi, for example, or even that of Naka no Oe—may have been embellished in this period.  After all, consider the difference between Ohoama trying to institute something entirely new versus pointing back to a previous sovereign and claiming that he wasn't innovating, he was just following tradition. But there are still unmistakable signs of innovation in the following reigns.  The creation of the first permanent capital city, for one.  There was also the blending of Buddhist and local kami-based traditions.  While Buddhism had been ascendant for a while, now, we see Ohoama seemingly paying equal homage to Amaterasu and the local kami.  Even while instituting new fangled continental ideas, he is also hearkening back to traditions that I can only imagine helped assuage some of the fears of any traditionalists who saw the rapid speed at which the archipelago was adopting at least the trappings of continental imperial culture. Speaking of culture, there was one other work that we should probably mention, and that is the famous Man'yoshu—the collection of 10,000 Leaves.  I mentioned this briefly earlier in the episode, but I do want to discuss it a bit, because as much as we may glean from the official histories, as well as the various fudoki texts, the Man'yoshu provides an invaluable view into the minds of the people of the time, and contains some incredibly useful tidbits of information that, when put together, help give us a better idea of what was happening during this period. The Man'yoshu is a collection of more than 4500 poems attributed to various historical figures, from sovereigns, such as Ohoama and Naka no Oe, to common soldiers.  It is remarkable in that the poems are largely in native Japanese and are not using the Sinitic poetry styles that were popular with scholars of the time. These poems are waka, Japanese verse, which typically follows a pattern of repeating verses of 5-7-5 syllables or morae, ending with two lines of 7-7.  The most simple of these are tanka—one top verse of 5-7-5, and one bottom verse of 7-7.  However, the poems in the collection can vary quite a bit. They are also remarkable in that they are written in what we know as Man'yogana.  That is to say they use Sinitic characters—kanji—but for their sound rather than their meaning in many cases.  This practice allowed for much more nuanced writing, such that the author could be more certain that the correct meaning could be taken away, since Japanese grammar differs greatly from various Chinese languages, and leverages particles and suffixes that are non-existent in Sinitic script.  Often times, when reading something like the Nihon Shoki, one has to infer the Japanese word order, particles, and suffixes from the text as a whole.  This is common with any kanbun—a very Japanese style of Chinese writing that often requires its own study to fully understand. Meanwhile, the Man'yogana allowed someone to more easily sound out the letters in the Man'yoshu.  This must have been important when morae or syllable count was important to the art form.  Furthermore, it gives us tremendous insight into how spoken Japanese may have sounded  back in the 8th century. And of course it is great that we have all of these poems, but almost more important is the other information contained in the collection.  Most poems not only are attributed to a particular author, but they often give a brief introduction to lay out the circumstance in which the poem was composed.  These poems are, in many ways, more straightforward than many later poetic styles, which relied much more heavily on so-called “pillow words”, poetic allusions, or callbacks to previous poems—not that they were completely devoid of such references, especially to other, often continental, works. Some poems are actually paired—a type of call and response.  A man would often be expected to send a poem to a lady with whom he had recently had assignations, and she would often respond.  Through such correspondence, preserved in the poetic record, we can see connections that might not be as clear in the various historical texts. Now, 4500 is a lot of poems and I'll be honest, I'm probably not going to be researching all of them for historical tidbits, but it is nonetheless important to understand.  One should also be careful—while the poems are often attributed to various artists and famous persons, this may sometimes be misleading.  The attribution may have been garbled or forgotten, and recreated. Most of the poems in the Man'yoshu are presented with at least some amount of framing around them.  They are grouped loosely by various themes.  We are then told, for each poem, the composer and the occasion for which it was created.  Sometimes this may be as simple as “when they were out hunting”, but that still gives us some context on which to go by as for why the author was writing the poem in the first place. The poems themselves vary in size.  There are short poems, or tanka, but also longer form chōka poems, with multiple verses.  Some may allude to previous poems, but many of the poems are just about the author's feelings.  Unlike haiku, they were not quite so proscribed in terms of “pillow words” or requisite seasonal descriptions. And yet these poems, just as much as the histories, were important in capturing some part of the cultural zeitgeist from that time.  We can see what was considered popular or important, and it was there for future generations down until today. Ultimately the Kojiki would largely be overshadowed by the more comprehensive and prestigious seeming history in the Nihon Shoki.  The Nihon Shoki would become the official history, inspiring future historical records, such as the Shoku Nihongi, the continuation of the records.  The Man'yoshu, likewise, would be emulated, with future compilations like the Kokinshu. These, in turn, would impact the cultural imaginary of the time.  They would shape people's ideas about the past, about art, and even about the nature of the kami themselves.  During this period it is hard to understate just how much they were setting in place a new system.  It is even difficult to tell how much of that system had actually been instituted by previous sovereigns, even though it's hard to tell how much that actually happened as opposed to simple claims by Ohoama and, later, Uno, to justify what they were doing.  Up to this point, the Ritsuryou State and the various reforms had been an experiment, but under Ohoama we truly see that the new government upgrades would be fully installed.  At the same time, we also see a shake up in the court.  Those who had been loyal to Ohoama during the Jinshin conflict of 672 received various rewards—increased rank and stipend, for one thing.  As famous individuals passed away, they were also granted posthumous rank, which might not seem like much, but it increased the family's prestige and that of the individual's descendants without actually handing out a higher level stipend that would be a drain on the coffers.  All of this also continued to build up the elites' reliance on not just the court, but on the throne itself for their status, wealth, and position.  Thus they had a vested interest in seeing that the project succeeded. And that is the world that we are about to dive into.  Thank you, I know we didn't get into too much of the immediate history, and some of this is spoilers—after all, this took time and in the moment it could have turned out quite differently.  What if Ohoama had gotten sick and died?  What if there had been a rebellion?  What if Silla or Tang had attacked?  While we know what happened from the safety of our vantage point, far in the future, it is important to remember that at the time the people in the court didn't know what would happen next, so please keep that in mind. Next episode, we'll start to get into the actual events of the reign, starting with Ohoama's ascension to the throne at the newly built Kiyomihara palace in Asuka. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Twelfth Sunday after Pentecost; Sermon based on Joshua 24:1-2a, 14-18 and John 6:56-60, 66-69. Preached at The First Presbyterian Church of Brooklyn (https://linktr.ee/firstchurchbrooklyn). Podcast subscription is available at https://cutt.ly/fpcb-sermons or Apple Podcasts (https://apple.co/4ccZPt6)....This item belongs to: audio/first-church-brooklyn-sermons.This item has files of the following types: Archive BitTorrent, Columbia Peaks, Item Tile, Metadata, PNG, Spectrogram, VBR MP3

Psalm 24:1 NIV 1 The earth is the Lord's, and everything in it, the world, and all who live in it.Psalm 50:10NIV 10 For every animal of the forest is mine, and the cattle on a thousand hills.More than 2,000 passages in Scripture that reference wealth and possessions. Almost half of Jesus' parables ¼ of all of his teachings dealt with moneyMore in the NT about money than the mention of heaven and hell combined.5 times more verses on money than even on prayer.1. Our Giving Reveals Our Heart.Matthew 6:19-24 NIV19 “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also. 22 “The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. 23 But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness! 24 “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.Matthew 6:21 NIV21 For where your treasure is, there your heart will be also.1 Samuel 16:7b NIV The Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart.”Mark 12:30 NIVLove the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.'1. Our Giving Reveals Our Heart.2. Our Giving Reveals What We Already Have.1 Kings 17:8-9 NIV 8 Then the word of the Lord came to him: 9 “Go at once to Zarephath in the region of Sidon and stay there. I have directed a widow there to supply you with food.”1 Kings 17:10-12 NIV10 So he went to Zarephath. When he came to the town gate, a widow was there gathering sticks. He called to her and asked, “Would you bring me a little water in a jar so I may have a drink?” 11 As she was going to get it, he called, “And bring me, please, a piece of bread.” 12 “As surely as the Lord your God lives,” she replied, “I don't have any bread—only a handful of flour in a jar and a little olive oil in a jug.1. Our Giving Reveals Our Heart.2. Our Giving Reveals What We Already Have.3. Our Giving Reveals What We're Holding Tightest.1 Kings 17:12-14 NIV12 “As surely as the Lord your God lives,” she replied, “I don't have any bread—only a handful of flour in a jar and a little olive oil in a jug.  I am gathering a few sticks to take home and make a meal for myself and my son, that we may eat it—and die.” 13 Elijah said to her, “Don't be afraid. Go home and do as you have said. But first make a small loaf of bread for me from what you have and bring it to me, and then make something for yourself and your son. 14 For this is what the Lord, the God of Israel, says: ‘The jar of flour will not be used up and the jug of oil will not run dry until the day the Lord sends rain on the land.'”Proverbs 3:9-10 NIV9 Honor the Lord with your wealth, with the firstfruits of all your crops; 10 then your barns will be filled to overflowing, and your vats will brim over with new wine.1 Kings 17:15-16 NIV15 She went away and did as Elijah had told her. So there was food every day for Elijah and for the woman and her family. 16 For the jar of flour was not used up and the jug of oil did not run dry, in keeping with the word of the Lord spoken by Elijah.1 Kings 17:17-19;21-22 NIV17 Some time later the son of the woman who owned the house became ill. He grew worse and worse, and finally stopped breathing. 18 She said to Elijah, “What do you have against me, man of God? Did you come to remind me of my sin and kill my son?” 19 “Give me your son,” Elijah replied. He took him from her arms, carried him to the upper room where he was staying, and laid him on his bed. 21 Then he stretched himself out on the boy three times and cried out to the Lord, “Lord my God, let this boy's life return to him!” 22 The Lord heard Elijah's cry, and the boy's life returned to him, and he lived.1. Our Giving Reveals Our Heart.2. Our Giving Reveals What We Already Have.3. Our Giving Reveals What We're Holding Tightest.4. Our Giving Reveals God's Heart to Others.1 John 3:17-18 NIV17 If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? 18 Dear children, let us not love with words or speech but with actions and in truth.1. Our Giving Reveals Our Heart.2. Our Giving Reveals What We Already Have.3. Our Giving Reveals What We're Holding Tightest.4. Our Giving Reveals God's Heart to Others.

Psalm 1 paints a picture of a life planted, fruitful, and unshakable. But how do we live that way in real life? In this message, Pastor Justin Bradley unpacks the call to: When our roots go deep in Christ, we don't wither when life gets hard—we bear fruit in every season.

Sean Feucht is a well-known worship leader, evangelist, and political activist. He has also been accused of many cases of deception, fraud, and spiritual abuse. We discuss all of his surrounding controversies and talk about what that means for us as Christians and consumers.Support me on Patreon and watch The Bonus Tracks at: https://www.patreon.com/c/imcliffordtodayWant your music on our Spotlight segment? Submit it here:https://forms.gle/YFsEUTjcVku1h1aTANew Sherwood Forest music!New single "Feed My Lambs" featuring Saint of Pine Hills: https://sherwoodforest.bandcamp.com/track/feed-my-lambsThe Wingfeather Saga: Season One Commentary: https://cliffordclose.bandcamp.com/album/the-wingfeather-saga-season-one-commentaryMy first line of merch! https://im-clifford-today.myspreadshop.com/New episode every other Monday 12pm CST.Follow the I'm Clifford Today Show on any podcast platform! https://anchor.fm/imcliffordtodayFollow me on Twitch! https://www.twitch.tv/imcliffordtodayMy clips and highlights channel: https://www.youtube.com/@ImClippordToday My gaming channel: https://www.youtube.com/channel/UCH0vEbkItCajSezxh3JjejwCheck out the Podwood Forecast! https://anchor.fm/podwoodforecastCheck out my "Cliff's Picks" Spotify playlist!https://open.spotify.com/playlist/137H5LBYkA9GX4Jqq7vk0s?si=aa64e4163083420fLeave a like and a comment! Subscribe for more content like this: https://www.youtube.com/ImCliffordTodayFollow my X: www.x.com/imcliffordtodayLike my Book of Faces: https://www.facebook.com/imcliffordtoday[00:00:00] – Introduction[00:00:38] – Housekeeping[00:16:50] – Sean Feucht's Background and Controversies[00:24:52] – Whistleblower accusations against Sean Feucht[00:30:37] – Theological Insights and Sean's Influence[00:38:45] – Sean Cries Persecution[00:45:07] – SPOTLIGHT[00:46:19] – The Music and Worship of Sean Feucht[00:59:22] – A Call for Repentance and Accountability[01:07:40] – Spiritual Abuse and Leadership Issues[01:15:05] –What does this mean for us?[01:40:26] – My Humble Opinion: Fielder, Former Ruins, John Van Deusen, Sower[02:14:28] – Outro

Enjoy the short morning devotionals with Pastor Scott. If you find encouraging and edifying to your soul, please share with your circle.Check out our other resources:Discover CrossPoint podcast- ⁠⁠https://podcasts.apple.com/us/podcast...⁠⁠ Spotify- ⁠⁠https://open.spotify.com/show/5cBA7wN...⁠⁠ Cappleman Leadership Podcast- ⁠⁠https://podcasts.apple.com/us/podcast...⁠Facebook⁠ Page- ⁠ facebook/crosspointstarkville  ⁠ CrossPoint Website- ⁠www.discovercrosspoint.org⁠  • • YouTube channel- ⁠https://www.youtube.com/@DiscoverCrosspoint

hopeforvermont.orgwdevradio.com

Audition Template: Voice Over track with side-chain ducking of Music Track with 25dB of gain reduction. 44.1k, 16 bit, stereo.See omnystudio.com/listener for privacy information.

+ Listen to the end for an exclusive new song preview from CityAlight, written in conjunction with Tim Challies' and Tim Keesee's new book, "From the Rising of the Sun." Together again with Tim Challies, this time to talk about his new book, "From the Rising of the Sun," co-written with Tim Keesee. The book journeys around the globe, following the sun from Fiji to Alaska, to witness how believers in different nations and cultures worship the same Lord in diverse and beautiful ways.In our conversation, we discuss what the global church can teach us about worship, the surprising ways Christians express their faith across cultures, and how seeing the worldwide body of Christ at worship can challenge and enrich our own understanding of what it means to gather in Jesus' name.Tim Challies is a pastor, noted speaker, author of numerous articles, and a pioneer in the Christian blogosphere. Tens of thousands of people visit Challies.com each day, making it one of the most widely read and recognized Christian blogs in the world. Tim is the author of several books, including Visual Theology, The Next Story, and, most recently, Pilgrim Prayers: Devotional Poems That Awaken Your Heart to the Goodness, Greatness, and Glory of God.Personal Website/Writing: https://www.ryleyheppner.comApologetics Canada: https://apologeticscanada.com/ryley-heppner/Instagram: https://www.instagram.com/ryleyhepp/

Maja Gunsser - Anchored In Worship by Citipointe Church - Redcliffe

How do we define worship? Amber and her guest Brian Davison, lead singer of the band Koiné, explore that question. They discuss how Koiné puts modern spins on traditional hymns and what worship really means—both personally and in a church setting—stressing that worship doesn't have to follow a strict format. The conversation also covers how different styles of worship can connect with different people and the importance of being open to change while keeping Christ at the center. This is one of several conversations Amber had at the Christian Leadership Experience in La Crosse, Wisconsin, earlier this summer. The conference was a chance for those in ministry to learn from leaders. Brian led worship during the conference.Amber wants to hear from you! If you have feedback or ideas, drop her a line at amber@timeofgrace.org

Worship with us on VIZION CHURCH ONLINE every Sunday at 9:30am and 11:00am EST: https://live.vizionchurch.com Visit Our Website: https://www.vizionchurch.com/ FOLLOW VIZION CHURCH ►   / vizionchurch   ►   / vizionchurch   What we give to God cannot compare to what He has given us: His inexpressible gift. If you feel lead to support Vizion Church, visit the online giving center. ►http://bit.ly/2gLulBw About Vizion Church: Vizion is a vibrant church located in Uptown Charlotte. Our mission is to empower people to live out the extraordinary vision of God. 704-560-8335 info@vizionchurch.com 1113 Fordham Rd Charlotte, NC 28208

This is the Sunday evening liturgy during the Fall season of Ordinary Time for the Compline podcast from the Center for Worship and the Arts at Samford University. For more about the Center for Worship and the Arts, as well as the resources we provide, visit us at https://www.samford.edu/worship-arts/.CREDITS:© 2021 Center for Worship and the Arts, Samford University.Engineered and produced by Wen Reagan for the Center for Worship and the Arts at Samford University.SPOKEN WORD:Wen Reagan, Stacy Love, Tracy Hanrahan, Meagan Kennedy, Pierce Moffett, Eden Walker.MUSIC:“Compline #5” by Wen Reagan, © 2020 Sursum Corda Music (BMI).“Wishing Elsewhere” by Emily Hanrahan, © 2020 Emily Hanrahan.“My Savior Left His Throne Above” by Julie Anne Vargas and Zac Hicks, © 2015 Unbudding Fig Music (ASCAP) & Julie Anne Vargas, CCLI #7056910.TEXTS:The liturgical words for this podcast series include original phrasings, but were primarily curated and designed from several public domain sources, including “An Order for Compline” from the Anglican and Episcopal Book of Common Prayer and collects collected from Grace Cathedral and the University of Notre Dame.SOUNDS:The following sound effects were used in this podcast series and are licensed under the Creative Commons Attribution 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by/3.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA."Door, Front, Opening, A.wav" by InspectorJ (www.jshaw.co.uk) of Freesound.org."Door, Front, Closing, A.wav" by InspectorJ (www.jshaw.co.uk) of Freesound.org.“06 – Crackling Candle.wav” by 14GPanskaLetko_Dominik of Freesound.org.“Lights a Candle Light with a Match” by straget of Freesound.org.The following sound effects were used in this podcast series and are licensed under the Creative Commons Attribution-NonCommercial 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/3.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA.“Soft Shoes Walking on a Dirt Road” by Nagwense of Freesound.org.“Match Being Lit.wav” by Jeanet_Henning of Freesound.org.“Candle Blow.wav” by Bee09 of Freesound.org.Mentioned in this episode:Discover Samford's Center for Worship and the Arts - the creator of...

Worship led by The Katinas

SummaryIn this episode of the Gird Up Podcast, host Charlie Ungemach interviews Dr. Johnston, a professor and parish pastor, discussing his journey in ministry, the balance between academic life and parish duties, and the importance of curiosity in pastoral care. They explore the challenges faced by modern Christianity, the identity of the Lutheran Church, and the need for accessible resources on Reformation history. The conversation emphasizes the significance of knowledge and tradition in the church, as well as the joys and responsibilities of parish ministry. In this conversation, Charlie Ungemach and Bill Kahle explore the complexities of faith, worship, and ministry in the modern world. They discuss the sacrifices made for relevance, the historical significance of symbols like the surplus, and the importance of aesthetics in worship. The dialogue emphasizes the need for a deep understanding of history to navigate contemporary challenges in ministry, the balance of law and gospel, and the vital role of community in faith. The conversation concludes with encouragement for pastors facing the unique struggles of modern ministry.Chapters00:00 Introduction to Gird Up Podcast and Support06:09 The Joy of Parish Ministry11:43 The Importance of Receiving the Gospel17:12 The Role of Curiosity in Ministry21:00 The Role of Law and Catechisms in Lutheranism21:46 Exploring the Life and Work of Matthias Flacius23:11 Expectations of Lay Knowledge in Reformation History25:04 The Importance of Church History in Christian Formation26:39 Reading Scripture in Community28:39 The Need for Accessible Theology30:00 The Substance of Lutheranism vs. Generic Protestantism32:12 The Identity of the Lutheran Church33:47 Continuity with Church History and the Fathers35:54 Lutheranism's Rich Intellectual Heritage37:44 The Challenge of Modern Church Identity39:25 Understanding the Mass and Its Significance43:03 The Cost of Relevance45:49 The Surplus and Its Significance48:41 Aesthetics and the Search for Authenticity52:22 The Role of History in Faith56:02 Rootedness in Tradition58:44 The Structure of Worship and Its Evolution01:07:08 Revisiting Sola Scriptura and Apostolic Worship01:08:35 Expectations for Laity and Clergy Dynamics01:09:49 Isolation and Connection in Clergy Life01:11:47 The Role of Community in Ministry01:13:42 The Challenge of Boredom in Ministry01:16:28 Encouragement for Frustrated Pastors01:18:17 Understanding the Nature of the Parish01:20:00 Navigating Church Discipline and Catechesis01:22:27 Finding Freedom in Ministry01:24:19 The Messiness of Ministry and God's GraceWade's Links:Let the Bird Fly Podcast: http://letthebirdfly.com/Resurrection Lutheran Church MKE: http://rlcmilwaukee.org/Wisconsin Lutheran College: http://wlc.edu/Flacius Book: https://www.cph.org/life-under-the-cross-a-biography-of-the-reformer-matthias-flacius-illyricus?srsltid=AfmBOoqX5EC1kRkvb1anhL1sgC7SFh_Rn4ox410osHAVobKYk0JAAy3LThe Devil Behind the Surplice Book: https://www.amazon.com/Devil-behind-Surplice-Matthias-Adiaphora/dp/1532617720/ref=sr_1_1?crid=22GTG6TVBDE3B&dib=eyJ2IjoiMSJ9.-ka4pg9CwjOsjNrYU9ujaMS_MVSwJGPu-1FWzzRcvKo.4-pEn1CAju2dxtROKWq-HIHmoeBRwMn_eViG4YoT1aU&dib_tag=se&keywords=devil+behind+the+surplice&qid=1752543927&sprefix=devil+behind+the+surplic%2Caps%2C107&sr=8-1Gird Up Links:https://youtube.com/@girdupministries4911?si=tbCa0SOiluVl8UFxhttps://www.instagram.com/girdup_be_a_man/https://www.girdupministries.com Hosted on Acast. See acast.com/privacy for more information.

In this heartfelt episode of Raising Kids on Your Knees,Tina dives into the emotional and spiritual challenges of loneliness—especially during seasonal transitions like back-to-school and the holidays. Whether you're a mom with an empty nest, a stay-at-home parent, or simply feeling isolated in a crowd, this episode offers five powerful biblical solutions to help you reconnect with God, others, and your purpose.Tina shares practical ways to draw near to God, build healthy community, worship through the ache, serve with purpose, and pray with confidence. Plus, she offers five spiritual parenting tips to help your children combat loneliness and grow in faith.

As Pastor Marcus Lane continues our series Questions Jesus Asked we look at Matthew 16 when Jesus asked Who Do You Say That I Am? In his sermon, pastor looks at: "What Do People Say? What Do You Say? What Does Jesus Say?"

We live in a world that tells us to get more, have more, and keep more. But what if true freedom and lasting joy are found in being generous? Today, Matt kicks off our new series, “Living Rich!"In this series, we'll shift our perspective from being owners to being stewards of what God has entrusted to us. Discover how a generous heart leads to a life filled with joy, purpose, and a lasting legacy.Support the show

Pastor Lisa teaches how Psalms points to the promise of joy through our faithful and honest journey of tears.

Following Jesus means worship and war—celebrating His goodness while fighting real spiritual battles. In Luke 4:1-13, see how Jesus faced temptation and how His victory equips us to win our own.

Exodus 35:4-40:38 // Rachel NesseThis sermon explores the communal effort and divine guidance involved in the creation of the Tabernacle. We will examine the willing contributions of the Israelites, the skilled craftsmanship employed, and the step-by-step construction of the tent of meeting, the Ark of the Covenant, the altar, and other sacred items. The sermon concludes with the cloud of God's presence filling the completed Tabernacle.SERMON NOTES (YouVersion): https://bible.com/events/49482847PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2542/responses/new25.08.31

Exodus 35:4-40:38 // Ben BeasleyThis sermon explores the communal effort and divine guidance involved in the creation of the Tabernacle. We will examine the willing contributions of the Israelites, the skilled craftsmanship employed, and the step-by-step construction of the tent of meeting, the Ark of the Covenant, the altar, and other sacred items. The sermon concludes with the cloud of God's presence filling the completed Tabernacle.SERMON NOTES (YouVersion): https://bible.com/events/49482848PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2509/responses/new25.08.31

“Ananias’ Divine Appointment” Acts‬ ‭9‬:‭1‬-‭22‬ ‭ESV

Have you ever felt like you can't contain the wonder, pain, and complexity of this life? -that at times, the container of your heart feels fractured or inadequate to receive the gifts and losses life offers. Or when you see the evil, violence, cowardice, and greed of the leaders in our world, do you wonder if we have truly matured in our humanity? Why is there such a gap between our vision of what we could become and where we find ourselves individually and collectively? Listen as we discuss the wonder of a life greater than us.

Pastor Jonathan Morgan preaching from Psalm 92 on August 31, 2025 at Oakhurst Baptist Church in Charlotte, NC.

This final sermon in this series RECLAIMING comes from Vince Lozada. Vince shares on the call to reclaim worship- from the commercialization of the American worship system, to the fullness of what worship was meant to be. www.thevineaustin.org 2 Samuel 6:12-22, Psalm 13

== Series: Wired For Worship | Week 3 Speaker: Pastor Cody Surratt Date: August 31st, 2025

You are viewing the sermon given at Reformed Baptist Church of McKinney, Texas on Sunday, August 31, 2025 at 10:30 am. The weekly live stream of the Worship service begins at 10:30 am (US Central Time) every Lord's Day Sunday on facebook, youtube, and our website. For more information about the life of our church, visit our website at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://rbcmckinney.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠To support our ministry and give of your tithes and offerings, click on the link below: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://rbcmckinney.churchcenter.com/giving⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook/Instagram/X: @rbcmckinney McKinney, Texas

The life of Judas Iscariot is both a warning and an invitation. We are warned to avoid disillusionment and dishonesty, and we are invited to experience restoration when we inevitably do fail.

Very engaging conversations about our expectations in life.See omnystudio.com/listener for privacy information.

In this clip, you’ll hear: How Jesus provides for His people! God’s Vision for our church and His plan for your life are incredible. Our biblically sound teaching will inspire and challenge you to discover it all. You need sincere worship and a church community that loves God and that loves you. At Passion, you will find opportunities for growth through discipleship and personal development. Your children will also have fun and learn about God. At Passion Church, we believe in creating an environment where God's presence is felt, His Word is preached, and lives are transformed. We are a happy and fun church but are also very committed to being biblically sound. We are led by the Holy Spirit and dedicated to sincere worship. Our mission is to build authentic relationships, disciple individuals, and passionately pursue God’s purpose for our lives. We also have a powerful Missions Program and commitment to soul-winning. We invite you to join us at 983 Goodman Rd W, Horn Lake, MS 38637. Our Sunday services begin at 10:30 a.m.! You’ll love our Pastor Guy Sheffield, and you’ll find us all happy to see you! All we’re missing is YOU! Let’s grow together in God’s purpose and love. Don’t forget to subscribe and stay connected with Passion Church Desoto. Like us on Facebook & Subscribe to our YouTube page @ ‘Passion Church Desoto’. #Jesus #PassionChurch #GodsPresence #Worship #Discipleship #ChurchFamily #HornLakeMS #GuySheffield #SundayService #Preaching #Bible #encouragmentSee omnystudio.com/listener for privacy information.

Big Idea: Vertical worship rekindles our hearts for God's glory.