Podcasts about Zealots

Telling the Story: Part 2 Acts 7:1-16 by William Klock When I was an American school kid in the 70s and 80s I learned that the defining events in the history of the United States were was the founding of Jamestown in 1607; the landing of the Pilgrims at Plymouth in 1620; and, of course, the Revolutionary War that began in 1775 and the signing of the Declaration of Independence—well—almost exactly 250 years ago.  There were plenty of other events that shaped the story, but those were the events that set the United States on its trajectory: a heritage from Britain with a good dose of religious freedom and Protestant work ethic coming together in a grand expression of the rights of man shaped by the Enlightenment.  Were there flaws?  Yep.  Slavery was a big one.  But the way I learned the story, the British mainland colonies of North America were on the fringe of the slave trade.  We received a tiny fraction of it.  The real slavery problem was in the Caribbean and Latin America.  Plus, we dealt with it.  The whole Civil War thing—a tragedy.  But it was a story to be proud of. But in 2019, the New York Times began a new publishing project.  They called it The 1619 Project.  It was subtitled, “A New Origin Story”.  Why 1619?  That was the year the first African slaves were brought to Virginia.  Before the Pilgrims.  Before the Declaration of Independence and the Constitution.  It was a deliberate attempt to reframe the story of the United States.  Instead of a story rooted in a proud English heritage and religious liberty and Enlightenment ideals of freedom and liberty, the 1619 Project told the story of the United States as one rooted in racism and slavery and oppression.  Instead of a story that makes you stand proud, it's a story meant to instil shame and guilt. The 1619 Project didn't come out of nowhere.  It made public a story that many people had already been telling, especially to younger generations. And, as you would expect, this resulted in a great cultural clash.  Both sides shouting at the other, basically saying, “How dare you tell our story wrong!”  It wasn't so much a matter of the events themselves.  Both versions of the story involved the same events, the same people, and all of that.  But it highlights how much how you frame a story, how much you stress certain events and people and ideas over others, that you can end up with stories that are essentially the same, while dramatically different.  One instils national pride; the other instils national shame.  That doesn't mean there's no right or wrong.  Framing the American story as if slavery and racism are its fundamental core is dishonest.  But at the same time, telling a story that glosses over those evils for the sake of instilling pride, well, that's a problem too. And as much as this Postmodern metanarrative dilemma was nowhere on the radar of First Century Jews, I think it's a good way to understand what was going with Jews in those days and it's a good illustration of what Stephen is doing in his speech before the Sanhedrin in Ats 7.  [It's page 1087 in the Pew Bibles.]  There were different “parties” competing for influence and control in First Century Judaea and as much as they all told the same story of Israel, reaching back to Abraham and Moses and David, to the law and the Prophets, all rooted in the same exodus and exile and the same promises, how they told the story produced very different results, different feelings about Israel's present situation, different ideas about the future and how to get there—just as how I learned American history makes you smile when you see the Stars and Stripes, but others, having learned The 1619 Project story, feel shame. For Pharisees, unfaithfulness to the law resulted in exile—one that was still effectively ongoing—and only national faithfulness to the law would get them out of it.  For the Sadducees, that was all in the past.  God had restored them from their exile, and the temple and its priests were the proof.  All was well.  For the Zealots, the story said that armed revolution was the only way out of their oppression.  For the Essenes, the group responsible for the Dead Sea Scrolls, the story said that the everyone and everything had been defiled by unfaithfulness, even the temple itself.  God would wage holy war on the unfaithful, so they—the only truly righteous ones—retreated to the desert to wait and to keep pure.  And there was the historian Josephus.  A generation later, he told the story—after the disaster had happened—to say that the Jewish revolutionaries had brought God's wrath on themselves and that God had raised up the Romans to act as his instrument of judgement.  Same story, but the different ways they told it, the different parts they emphasised, the way they interpreted certain events like the Babylonian Exile, landed them in very different places.  Like I said last week, the story got them to the airport, but they were all waiting at different gates—and none of them the right gate for the God's real homecoming.  That said, all of them held the same markers of Jewish identity dear: the torah, the temple, the promised land, their circumcision.  They disagreed on a lot, but attack any of those things and they'd all join in stoning you after charging you with blasphemy. So what Stephen is doing before the Sanhedrin, backing up all the way to Abraham and telling the story yet again, was in good keeping with what was going on in First Century Judaea.  So—in case you missed last week or have forgotten—in the first sixteen verses, Stephen began telling the story of Jesus and the Spirit by going back to Abraham.  This was the moment when the God of glory—Stephen wants to stress that he's here to glorify the God of Israel, not blaspheme him or his holy things—Abraham was the moment when God stepped into the darkness and misery of his broken, fallen, corrupted creation and called to Abraham.  In Abraham, God was launching his project to restore rebellious humanity to himself and to set to rights the creation that we broke.  Now, there was more to it than this—it's online if you missed or forgot it—but Stephen's main point is that the gospel is not a departure from the story of Israel.  It's not something new that has no roots in what happened before.  He's saying to the Jewish elders: When the God of glory, the God of Israel called Abraham out of Ur and settled him in the promised land and established his covenant with him to make him a nation, that was the beginning of the story that brings us to Jesus, to the cross and the empty tomb, to the ascension and to Pentecost.  The story of Abraham is the story of the gospel and vice versa. Remember, they accused him of blaspheming torah and temple and Stephen's saying, “No way!  Torah and temple are good.  They're glorious.  They're how God prepared us and brought us to Jesus.”  Like I said last week, when you leave your car and board the ferry, you are in no way saying your car was bad.  It got you to the ferry.  But you can't drive on water.  Now it's time do something new—to do the very thing your car brought you to do. And then from Abraham to Joseph.  Stephen tells Isreal's story in such a way to highlight that when the God of Israel acts to bless and to save his people, it's often in unexpected ways.  Abraham was promised the land of Canaan, but never had any more of it than a little burial plot.  And Jacob and his sons were forced to flee the land of Canaan in order to survive a famine.  And Jacob's sons were wicked men who sold their brother, Joseph into slavery after nearly choosing to murder him.  And Joseph went from slavery to prison.  How was God going to work anything good from any of that?  But he did.  The sovereign God was at work all along.  Slavery and prison led Joseph to the premiership of Egypt just in time deliver his family when they arrived.  None of them had ever expected any of that.  But God delivered them.  And Stephen's telling of the Joseph story also highlights that gracious forgiveness has always been at the heart of the story of God and his people.  There was Joseph, hated, abused, sold into slavery by his brothers, but instead of taking revenge, he welcomes them and throw a party. This is what Jesus had been doing as the lost sheep of Israel, the tax collectors and sinners, came to him in repentance and faith. And this is the sort of rejoicing that would take place in heaven were the Sanhedrin to see how the story leads to Jesus and repent.  God was waiting for them with open arms and a promise of blessing, and they should know that, because that's how God's great story has always worked.  It's the key in which this great symphony is written. So now, Moses.  As important as Abraham and Joseph were, Moses stands like a colossus over the story of Israel.  Moses was the deliverer who led Israel out of Egypt and parted the sea.  It was Moses who went up Mt. Sinai and saw God for himself.  It was Moses who came down and delivered the torah to Israel.  It was under Moses that God made a nation out of Abraham's family.  And this is where they've accused Stephen of blasphemy.  They've accused him of speaking against the torah and temple and Moses.  So look at Acts 7, beginning at verse 17.  Stephen highlights three things about Moses.  The first thing he stresses is how Moses was raised up by God to be the right man at the right place at the right time—even though no one would have guessed at the beginning that Moses was God's man for the hour. Stephen says: “God had sworn an oath to Abraham.  [Remember the promise to make him a great nation and to give his descendants the land of Canaan?] When the time drew near for this promise to be fulfilled, the people had increased and multiplied in Egypt, until another king arose over Egypt, one who had not known Joseph.  He got the better of our people, and ill-treated our fathers, forcing them to abandon their newborn children so that they would die.  It was at that time that Moses was born, and he was pleasing to God. He was nursed for three months in his father's house.  But, when they abandoned him, Pharaoh's daughter claimed him and brought him up as her own son.  So Moses was educated in the full teaching of Egyptian wisdom, and he was powerful in what he said and did.” Already, in the life of Joseph, Stephen has stressed that God works human evil for good.  Nothing escapes his sovereign hand.  And just so with Moses.  First, this new Pharoah decides to make slaves of the Hebrews.  Not good.  And then, when their numbers increase so prolifically that Pharaoh fears being able to control them, he hatches a plan to murder all the baby boys.  And so Moses ends up in a basket in the river, where Pharaoh's daughter finds him and decides to raise him as her own.  God turns Pharaoh's hate, prejudice, and injustice against him, sovereignly placing one of those Hebrew boys right in Pharaoh's own home, raised at Pharaoh's expense, and tutored by Pharaoh's own tutors in the famed wisdom of the Egyptians.  God ensure the story is full of irony.  Pharaoh unwittingly nurtures and educates the very man who will be his downfall.  And Moses, himself, receives the training needed one day to oversee, to govern the people of Israel.  Again, at the time, none of this made any sense.  No one could see any significance to the story as it was unfolding.  But God has a plan and one of the things the Jewish people learned from Moses' story—and so many others—is to trust God.  In the famous words of William Cowper, God moves in a mysterious way.  It's another motif in the divine symphony—one that comes back over and over and that God's people out to recognise when they hear the music. Second, Stephen stresses the rejection of Moses by his own people.  Look at verse 23: “When he had grown to forty years old, it came into his heart to see how his brothers, the sons of Israel, were doing.  He saw someone being wronged, and came to the man's defence; he took revenge on behalf of the man who was being oppressed, by striking down the Egyptian.  He thought his kinsfolk would grasp the fact that God was sending him to their rescue, but they didn't. “The next day he showed up as two Hebrews were fighting, and he tried to bring them back together again. ‘Now then, you two,' he said, ‘you are brothers! Why are you wronging each other?'  But the man who was wronging the other wasn't having it.  ‘Who made you a ruler or judge over us?' he retorted, pushing him away.  ‘Do you want to kill me in the same way you killed the Egyptian yesterday?'  At that word, Moses ran away, and lived as a guest in the land of Midian, where he had two sons.” Yet another motif in the symphony, another recurring theme in the story.  Jesus wasn't the first of God's deliverers to be rejected by his own people.  The story highlights that this is sometimes how God works.  Now, there's no one-to-one equivalence between Moses and Jesus.  Moses was rejected because he wasn't ready yet.  He had a desire to see his people freed, but he hadn't yet been called by God to that mission, nor had he received instruction on how to do it God's way.  This way of telling the story, this way of looking back to the Old Testament is something we see all through the New Testament.  I think of the way Matthew regularly explains how something in the Jesus story “fulfils” this or that thing from the Old Testament.  And often we're left wondering how the connection works.  Thanks largely to the Church Fathers, we've been taught to see these connections as literal prophecies or as “types”, as spiritual shadows that prefigure Jesus and various events in his life.  That's kind of close, but it's not quite what Stephen (or Matthew) do.  When Matthew, for example says that in the birth of Jesus Isaiah's words about the virgin conceiving and bearing a child are fulfilled, we wonder how that works.  Isaiah was talking about a young woman in his own day bearing a child…and she wasn't a virgin.  What Matthew was doing was pointing back to an event in Israel's past, in Israel's story, where the birth of a child to a young woman—maybe a princess, maybe the Prophet's wife…it's not clear—but where the birth of this child signalled that God was about to act to deliver his people.  Matthew latched onto that.  This is how God works, but this time—in the birth of Jesus—it's not just a young woman, it's an actual virgin, and this time God's not just delivering his people from a foreign king; this time it's deliverance from sin and death.  Matthew recognised the motif in the music.  It was there in Isaiah's day, a lone violin telling a story that most people missed, but in the birth of Jesus that motif returned, and this time the whole symphony was playing it. Stephen's drawing on the story of Moses the same way.  Moses was rejected by his own people.  A repeating theme in the story that the Sanhedrin—people who know this story, know this symphony so well already—a theme they ought now to see plain as day in what happened to Jesus.  It should be obvious.  They were the ones playing the instruments this time, after all. And then, third, Stephen stresses how through Moses, the God of glory, the God of Abraham, Isaac, and Jacob, the God Israel had known for two thousand years, had revealed himself in a new way that no one had expected.  Look at verse 30: “After another forty years, an angel appeared to him in the desert at Mount Sinai, in the flame of a burning bush.  When Moses saw it, he was amazed at the vision.  But, as he came closer to see, there came the voice of the Lord: ‘I am the God of your fathers, the God of Abraham, of Isaac, and of Jacob.'  Moses was very frightened, and didn't dare to look.  But the Lord said to him, ‘Take your sandals off your feet, for the place where you are standing is holy ground.  I have looked long and hard at the trouble my people are having in Egypt. I have heard their groaning, and I have come down to rescue them.  So, come on now: I'm going to send you to Egypt.'” Stephen wants to be clear—and we see this all through early Christian preaching—the God revealed in Jesus the Messiah is not new.  He is the same God who has been directing this story, this symphony from the beginning.  This is the God of their fathers, the God who has been rescuing his people according to his promises for two thousand years.  The God they know.  The God whose character and ways they ought to have recognised in Jesus. Yes, Stephen's saying, Jesus was not what we expected.  In Jesus—and now in the Spirit—God is doing something amazing, something astounding, something new.  And that's why you rejected him.  But knowing the story, knowing the music, we should have expected God would do precisely this: something new, something wild, something we didn't expect.  Because the story is already full of episodes where God does just that.  No one, least of all Moses, exiled to the wilderness, tending his father-in-law's sheep—expected the burning bush.  And yet in that moment, heaven and earth came back together, God spoke, a man was called, and the world was never the same again. And Stephen's point is this: You can't predict the unexpected thing that God will do; but you can be sure—because the story is full of such moments—that God does act unexpectedly to do the things he's promised and that we expect, the very things in which we hope. Holy ground, for example, was something Stephen and his fellow Jews understood.  The temple was holy ground.  It was where heaven and earth met.  But it wasn't the end-all-be-all of holy grounds.  It began at Mt. Sinai—not in Isreal, but in the wilderness—where God met Moses in the burning bush, where the plan to rescue Isreal from her bondage began.  When the Israelites built the tabernacle and the cloud of God's glory descended to fill it, God upstaged what he'd done at the burning bush.  And then again, with the temple.  As if it were the strings playing the motif at the burning bush, and in Exodus 40 as God's glory fills the holy of holies, the woodwinds join them.  And the music was good and it was beautiful, but the Sanhedrin should now be hearing that same motif as, in Jesus and the Spirit the whole symphony comes together to play.  Stephen isn't disparaging Moses.  He's not blaspheming the law or the temple.  He's saying, “Can't you hear it?  Their beautiful theme is now being woven into something far grander and played by the whole symphony.  The motifs have been there all along, the story has always been told this way.  Don't plug your ears to this new thing.  Listen.  And hear how it's taken up all the old themes into something that is nothing short of glorifying to the conductor, to the God of glory. That's as far as we have time to go this morning.  Like I said, Acts 7 is long and there's a lot to unpack.  But I think the great take-away for us from this part—in addition to learning to hear the great story of God and his people—I think the most important thing here is to know that God really does do new and unexpected things.  As we get to know the story, we ought to expect for God to do the unexpected, for God to do new things that upstage what he's done in the past.  And yet, the story also emphatically tells us that as much as God does new things and upstages the things he's done before, those new things are always in keeping with what he's done before.  The past always points to the future and the future never undermines the past.  As the writer of Hebrews tells us, “God is the same, yesterday, today, and forever.”  We live in an age where too many people are ready to do something new themselves—something that breaks from what or how God has already revealed himself, something that breaks from or that disparages or that blasphemes God's past actions or his past instructions—they take this new human thing and declared that God is doing a new thing.  Andy Stanley saying we need to unhitch from the Old Testament so that God can do something new.  No!  Churches embracing sexual immorality and post-modern notions of identity and sexuality and family and marriage and then saying, “See, God is doing a new thing!”  A thousand times, no!  Brothers and Sisters, the theme of the story, the key of the symphony doesn't change.  God does new things, but those new things follow from what God's already done.  On the other hand—and I think it's mostly in response to all the proclamation of “new things” that aren't godly at all—on the other hand, we can become too fearful, too conservative and we can end up where the Pharisees and Sadducees and the Essenes were: locked down, afraid of the new, and turning away from burning bushes, and unwilling to go where God is actually leading. This why we need to steep ourselves in the story.  This why we need to immerse ourselves in the great symphony and to let the music wash over and through us.  Brothers and Sisters, we need to know the themes and the motifs, to learn the key in which God is playing, to be intimately familiar with how they interact, weaving around and through each other, so that as the story continues to unfold, as the symphony bursts into new movements, we can hear God bringing those old familiar themes to new heights, while also being able to recognise when a different story is being told, or a different symphony is being played.  I've said over and over, Brothers and Sisters: God's word is life.  Know, meditate on it, let it mould you, and then let it pour forth from you to give life to others. Let's pray: Lord of all power and might, the author and giver of all good things:  Graft in our hearts the love of your Name; increase in us true religion; nourish us with all goodness; and bring forth in us the fruit of good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

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Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. Dr. Cyd Ropp and Bishop Nathan Wilson Today's episode is the last installment of my interview with Bishop Nathan Wilson of The Gnostic Union. Brother Nathan continues with his illustration of how correct translation of the original Koine Greek of the New Testament changes the way we may interpret Biblical scripture more precisely. The translations he shares come from his freely available Gnostic Christian Truth Bible that you can find online in PDF form, with side by side comparisons of the original Koine with English. I'm including the link here in the transcript of the episode, so if you are listening to this in podcast form, you may wish to go to Gnostic Insights dot com to read the transcript. His Bible and other Gnostic scriptures could use another round of editorial polishing, in my opinion, to insert an indexed table of contents, so it may be a bit difficult to make your way through it. And in next week’s episode, I’ll take a long look at what we’ve been hearing for the last four weeks. If you have anything you would like me to discuss or any questions coming off of Bishop Wilson’s discussion, bring them up and we can talk about them on next week's episode. I know I’m going to want to talk about the role of Sophia and the Divine Feminine and the concept of gender on the ethereal plane. I would also like to talk to you about how the study of history and philology differs from theology and philosophy and how they are not necessarily gnosis. And here at Gnostic Insights, of course, and on the Gnostic Reformation, I avoid talking about gnosis and only share gnosis itself. So I’d like to explain that to you about that as well. So please drop me some comments here at the end of this episode and I can address them in next week’s episode. Bishop Nathan Wilson: So Mark 8:17. All right. So this would be Jesus here. “And having gnosis, he said to them, why reason because you have no bread or do you not understand that the heart of you has been hardened?” So this is among disciples arguing that they have no bread. Jesus having spiritual gnosis, understanding what’s going on, says, “What are you arguing about?” Which is kind of interesting that he mentioned, but I’ll mention something that’s a real kick in the can. So this is in Mark 15:42. And this is a text that no theology want to give you because it would make them feel uncomfortable. And it’s regarding Pontius Pilate having gnosis regarding Jesus crucifixion. So this is a note they definitely do not want. I was kind of thinking about what does this mean? And I figured out what it’s regarding to. Mark 15:45. Okay, so this is Pontius Pilate. I’ll read 15:44 first. “But Pilate wondered if he had already died, having called to him the centurion and questioned him if he had already died. And with gnosis from the centurion, he granted the body to Joseph.” AI generated image of Pilate questioning the Centurian. The three crucified men were inserted by the AI to symbolically represent the crucifixition of Jesus and the two thieves. Golgotha is actually not that close to the palace window. So that meaning inside knowledge from the centurion has been given to him about Jesus. So that could imply that he was still alive and that Pontius might have been involved in this plot. That’s what that text would imply; it doesn’t necessarily have to mean that. It can just mean that within a knowledge he’s been told by the centurion Jesus is dead, so it can apply that too. So however you want to read that text is up to you. But I found that quite fascinating and I had to really look at that. I’m like, well, I'm sorry, we can’t have that in there. That’s why that’s been censored. But that’s fascinating. So we even have Jesus having a gnosis and leaving an area and that’s in Matthew 12:15. I’ll jump into that too. So there’s a couple of scenes that Jesus has gnosis. There’s even times he has gnosis in regarding what other people were thinking. So having to understand them mentally. So that’s cool. So gnosis appears quite often. It’s just it doesn’t appear in the English text. But in the Old Testament it’s even more. Cyd:That's interesting. Bishop Nathan Wilson:Yes, it is. Very. Okay. So “withdrew from the area” Matthew 12:15 I want. Right. “And Jesus having gnosis, withdrew from there and many great multitudes followed him and he healed them.” Or it can translate to took care of them or cured them all. So that word here we have can be for a therapeia or a therapeo. And this word meaning to heal someone or to spend time with them, to heal them with God’s word or with medicine, to heal them with medical substance, so narcotics. It can be just simply curing them or just spending time with someone so say talking to someone, healing them and their emotions. So healing their emotions. So that’s beautiful. Not just simply Jesus hocus pocus and and leaving. It’s he’s spending time with people. And this word has been used in ancient Greek medical texts for implying medical substances or therapy. So the word therapeia is where our word therapy comes from. So this can be Jesus the therapist. So that’s beautiful. Absolutely fantastic. I like that. So it gives more power to the text. Shows that one person can make a difference. So any one of us can do this and heal multitudes through spiritual touch, through spiritual messaging, through the simple act of love. So that’s powerful. That’s useful. Cyd:And this is something that only people can do. Well, no, actually dogs are very good therapists as well. But I wouldn’t think that an AI therapist or an AI Jesus has any gnosis truly. Bishop Nathan Wilson:I’m not really one big for AI because I think AI is basically just all secondhand information. It’s just built from all our information that we’ve already got. So we have here something else. This is something pretty interesting too. Matthew 16:8. And it’s Jesus having gnosis: “Why do you argue amongst yourselves? You of little faith because you have no bread” [or meaning food.] But say, regarding to the word for artos being bread. So when you have the Jesus prayer, Give us this daily bread, this could translate to give us our daily necessaries of life. That’s much more. So daily maintenance, so being maintained spiritually, being maintained by God, for God giving us the means to live spiritually as well as physically. So it’s much more powerful than just simple, just bread and food. So Jesus speaking a lot of times symbolically. So the symbolic teachings are meant to be useful to all of us. So something that we can practically take on, not simply does something that’s outside of ourselves. So that’s within ourselves that we can actually use. So gnosis. And I’ll go into Matthew 22:18. And that’s with Jesus about having gnosis on the wickedness of the Pharisees. So this doesn’t mean that all Pharisees are bad though. Jesus had Pharisees that followed him. This just means a select few of them. So basically the rich corrupted ones of them. So he was also against the Sadducees too. Mostly Sadducees probably because they were the richer lots. But he was not really a friend to those who were corrupt and using the money that they were given to further subject the people to more condemnation, which Jesus was very much pro-life, was equality where the Pharisees and Sadducees in large numbers were not. Which is a shame. Okay, so 22, I think it was I’m looking for. Matthew 22:18. Okay. Cyd:You know that Old Testament God of the Sadducees and Pharisees doesn’t have love. So they are not getting any gnosis from that Jehovah level. Bishop Nathan Wilson:No. And it goes back to where it’s first worshipped. The first to worship this God, Yahweh, were very violent. They were the Shasu. They were known to force marry the Egyptian and Ethiopian young girls they raided. So when we look at the depictions of the Shasu, they are mixed in colour—they're black, they’re white, they’re copper skinned. They didn’t care what colour you were, they just took. They were looking for sex slaves, basically wives. So what’s interesting is the same river that they used, the Euphrates River, not all of them were river-based pirates. Some were just tent dwelling nomads. But some of them did have the funds or means to use ships. So we certainly had sea people. So some of those sea people were Canaanite raiders. So they’ll use the Euphrates River to go out raiding, to go out to the main street or elsewhere to raid outside of their own lands. Muslim pirates would use the same river to do the same thing. So that’s interesting.[Editor’s note: The speaker appears to be connecting several groups—nomadic Shasu, Sea Peoples, and later Muslim-era raiders. While the Euphrates served as an important transportation corridor, the specific claim that the Shasu or Sea Peoples used it as river-pirates is not clear from the sources consulted by the CoPilot AI and may reflect an interpretation rather than an established historical consensus. Of course, the AIs are relaying to us approved, conventional data, so their data bases would not contain the types of stories Bishop Wilson speaks of.]All in the name of this Jehovah, in the name of Yahweh, in the name of the demiurge, this evil gets done. And it’s always the poor that suffer, the poor and women. And who are the ones that Jesus is speaking to? The poor and to women. So it’s shocking. So most Christians don’t look at this either. A lot of Muslims don’t either, because they will be following Jesus [Isa]. So who they call Isa, they clearly don’t. So the message contradicts. So Muhammad called himself a man of war. Moses as well. But it depends on what version of Moses you’re looking at as well. So during the time of Jesus, as I mentioned, there were different versions of Judaism. There were different Torahs and different Jewish Bibles. So some believed in a peaceful Moses and even a peaceful Abraham. Others believed in Abraham the Pirat. So Abraham the Pirate. And some didn’t take this view. So others believed in Abraham ready to sacrifice his son. And others believed that he was hearing a fallen angel, mistook it for God, and God had to intervene. And we see this sort of in the Essene story somewhat. So that’s more of a Gnostic take. Some Essenes view, because they’re Dead Sea Scrolls, which is a Qumran Essene sect, they believe that it was Belial that was behind the scenes doing this. And God was basically aware that Belial was doing it and would interfere. So he would do this in order for Belial to expose himself and then be shamed. So a very different story. So the story of Job we read is the Pharisee story, which is Satan being in the angelic courts. So being asked by God, so not acting outside of God. So he was only there to test human beings. So Satan’s not the bad guy in that story. It’s Yahweh. But when we look at other stories, it’s different. Even the Ethiopian version is different. They have two stories. One with Belial and the other one with a figure called Mastema, who is the opponent against God trying to cause the sacrifice of Abraham’s son. So, trippy. So this is regarding to the Pharisees as well. “So Jesus, having gnosis of the wickedness of them, said, Why do you test me, you hypocrites?” So this is in reference to the coin, when he showed them the icon. So what’s interesting about that scene is Judas, who was a Zealot, basically, I think it was Judas of Galilee, who rebelled against Rome, he also said the same thing. “Give to Caesar what is Caesar’s and give to God what is God’s.”[Matthew 22:21] So when Jesus is speaking in the scene, he doesn’t touch the coin. The icon on there in question is the emperor who is stating, you know, son of Caesar, son of God. Jesus is saying, no, basically give this back to Caesar and give to Israel, God, what is God’s, which is the land. So Israel. But I don’t think it’s more from the land—I think that’s a zealot opinion. I think when he’s talking about this, when he says Israel, I’m thinking he’s looking at the word context and he’s meaning El preserved so those who belong to El. So when he says those who belong to Israel, he’s not saying just anything, he’s talking about the lost sheep of El Elyon. So those were in other lands, lead them back here. So ones who have gone astray, which is interesting. So ones who are worshipping pagan gods or worshipping Yahweh. So he’s saying, bring them back to El, bring them back to God, repentance. This is why the Pharisees and Sadducees disliked him. He had a different God. Some that liked him as well, but they had trouble understanding it. Cyd:Right. Well, and that is still the case. Hey, we’re going to have to wrap this up in just a few minutes. So is there any scripture you would like to make sure that you share before we wrap it up? Bishop Nathan Wilson:Okay. Well, if you like, I can share either the temple scene, which is a Matthew 21:12, or I can share the little, the short scene of the Pharisees being condemned by Jesus for basically dressing up like prostitutes. You might have a, you might have a lot of that. Cyd:Yeah. Okay. That, that looks to be the one you want to share the most. Papyrus Oxyconocus 840 Bishop Nathan Wilson:So I’ll share that one. It’s very short. So this is the text in general. Just this little bit. Okay. The Greek side is on here. [Nathan displays his fragment facsimile.] So I have the Greek side by side. So this is side one and side two. So side two is even shorter. “So before committing injustice, he carefully plans it all.” So this is Jesus speaking about the evil. “Be on guard, lest you suffer the same things as they.” So this is the Pharisees and Sadducees he’s talking about. “For the evil doers among people do not receive punishment only in this life, but also suffer judgment and great torment. And having received them, he brought them into the purification area. And as he was walking in the temple, a certain Pharisee, a high priest named Soreb [conventional translation is Levi; editorial note],” Which is kind of interesting. That word Zoar/Tzoar [uncertain], is Tsa'ar, [uncertain] which is a city condemned by God [but ultimately spared by God; editorial note]. So this is kind of like a pun on the Pharisee leader being punished by God. So like, possibly, maybe a Pharisee Messiah figure. So meaning they’re rejecting Jesus because they already have their Messiah they believe. So that’s something to be taken into a note. So this Soreb [Levi ?] approaches, met them and said, “Zoar, who gave you permission to walk in the purification area and to look upon these holy vessels, not having washed, nor your disciples having their feet baptized, but having being unclean, you have trampled upon this holy place, which is pure, which no one may enter unless you have bathed and changed into the garments of those baptized. Nor does anyone dare to touch these holy vessels.” So they’re in the temple right now in the inner sanctuary, touching the holy relics and not wearing the same baptism clothing as them. They’re not liking this. So this is what Jesus says. “The Savior answered and said to him, Woe to you blind ones who do not see. You wash in these poured out waters in which dogs and pigs have been thrown into day and night. And after washing your outer skin, you wipe it. And just like the prostitutes and flute players anoint themselves and wash and wipe and adorn themselves to cause the desires of men. But from within, they are full of scorpions and all evil. But I and my disciples who you say are not baptized have been baptized in the waters of eternal Zoe. That has come from God. But woe to those…” And the ending is missing. That’s why side two has not been given. [referring to side two of the fragment which is partially destroyed and not in the public domain] Cyd:Right. Now that’s a fragment. Where was that fragment found? Bishop Nathan Wilson:I forgot. The fragment is called Papyrus Oxyconocus 840. But you can just type in P. Oxy 840. I would say that was probably if I’d gone by memory, that might have been discovered maybe in Alexandria, if not maybe in Thrace, but I believe it was Alexandria, Egypt that might have been discovered. There was one, I believe, that was discovered in the Middle East, maybe Jerusalem. But I believe that one there was discovered in Alexandria. I might be wrong about that. I have to relook where that was discovered. But it is important. So a text that has not been given to public domain yet, which is quite a shame. Cyd:Yeah. Well, it’s been delightful talking to you. And you certainly have an encyclopedic knowledge of these ancient texts. It’s very beautiful. It’s very nice being around you. You have the good vibe. Bishop Nathan Wilson:It’s been a pleasure speaking to you as well, Dr. Cyd Ropp. It’s been an absolute pleasure. So I’m stoked. So sorry if I get excited and all that sort of stuff as well. I love meeting new people, especially fellow spiritual people. Always lovely to see, especially Gnostics. Cyd:Yeah. Well, I recommend The Gnostic Union. Go check out the Facebook site. That’s where all the action is, right? It’s the Facebook site. Bishop Nathan Wilson:And on the YouTube, yeah. We can all get together. Cyd:On the YouTube. Bishop Nathan Wilson:I’ve got a few old videos as well. So you can see the difference in my theology, how it’s changed. My whole belief system changed when I start translating, so I found out I was wrong about a couple of other things. So I still keep some old videos because some people might want to hang on to some of those beliefs as well. I have no problems with that. I’m very open-minded and whichever people want to believe, they can believe, as long as we’re loving to each other and kind. It’s all that matters. Being good humans. Cyd:Right. Well, since we’re going to be putting this on your site as well as mine, let me tell people that I have a Substack called The Gnostic Reformation. And my homepage is GnosticInsights.com. Well, it’s just been a blessing. Thank you very much. Bishop Nathan Wilson:You’re welcome. And feel free to share your stuff on The Gnostic Union Facebook page too. If you ever want to share stuff, feel free to. We accept other people’s work too. So feel free to share it. Cyd:How often? I mean, I post weekly. You don’t want me cross-posting weekly. Bishop Nathan Wilson:Oh, that’s fine. We don’t mind. You can post there weekly. We won’t mind. Anything that’s Gnostic, we’ll gladly accept. So we want to encourage all Gnostic schools of thought and everyone that wants to seek it, we want to encourage that. Cyd:Oh that’s excellent. Okay. Well, thank you so much for being with me today, Bishop Nathan Wilson. God bless us all. Bishop Nathan Wilson:God bless as well. Thank you for having me. Cyd:Okay. Bye-bye. Thank you. Well, that’s the conclusion of that long interview with Bishop Nathan Wilson of The Gnostic Union. These episodes have been running long, a half hour and more, so I think we’ll keep this one short, and give you a break. Until then, drop some comments and questions that I can address in next week's episode.This interview was recorded via Zoom, and so I have the video of the interview as well as these audios, and I’ve left it as one long video to post to YouTube. So I’m putting it up on YouTube now that we’re done with the audio podcast versions, and you can go to YouTube if you’d like to watch Brother Nathan talking about these things. He does have a few visual aids. His papyrus facsimiles and whatnot are pretty cool to look at. So I encourage you to go to my YouTube channel, Cyd Ropp, and it’s under the Gnostic Insights playlist, and leave a thumbs up. I’m going to try to grow the Gnostic Insights presence there on YouTube. It’s going to take a lot of effort and a lot of support on your part. So please give me a hand here, and let’s kick it off with this Bishop Wilson. The other YouTube video that’s already there is that animated version of my children’s book, Children of the Fullness: A Gnostic Myth. So if you haven’t watched that yet, you could catch it as well. Until then, God bless us all, and Onward and Upward. Until then, drop some comments and questions I can address in next week's episode. God bless us all and onward and upward. Children of the Fullness: A Gnostic Myth is the first gnostic book written for young children. Click here to go to amazon.com

Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. Dr. Cyd Ropp and Bishop Nathan Wilson Today's episode is the last installment of my interview with Bishop Nathan Wilson of The Gnostic Union. Brother Nathan continues with his illustration of how correct translation of the original Koine Greek of the New Testament changes the way we may interpret Biblical scripture more precisely. The translations he shares come from his freely available Gnostic Christian Truth Bible that you can find online in PDF form, with side by side comparisons of the original Koine with English. I'm including the link here in the transcript of the episode, so if you are listening to this in podcast form, you may wish to go to Gnostic Insights dot com to read the transcript. His Bible and other Gnostic scriptures could use another round of editorial polishing, in my opinion, to insert an indexed table of contents, so it may be a bit difficult to make your way through it. And in next week’s episode, I’ll take a long look at what we’ve been hearing for the last four weeks. If you have anything you would like me to discuss or any questions coming off of Bishop Wilson’s discussion, bring them up and we can talk about them on next week's episode. I know I’m going to want to talk about the role of Sophia and the Divine Feminine and the concept of gender on the ethereal plane. I would also like to talk to you about how the study of history and philology differs from theology and philosophy and how they are not necessarily gnosis. And here at Gnostic Insights, of course, and on the Gnostic Reformation, I avoid talking about gnosis and only share gnosis itself. So I’d like to explain that to you about that as well. So please drop me some comments here at the end of this episode and I can address them in next week’s episode. Bishop Nathan Wilson: So Mark 8:17. All right. So this would be Jesus here. “And having gnosis, he said to them, why reason because you have no bread or do you not understand that the heart of you has been hardened?” So this is among disciples arguing that they have no bread. Jesus having spiritual gnosis, understanding what’s going on, says, “What are you arguing about?” Which is kind of interesting that he mentioned, but I’ll mention something that’s a real kick in the can. So this is in Mark 15:42. And this is a text that no theology want to give you because it would make them feel uncomfortable. And it’s regarding Pontius Pilate having gnosis regarding Jesus crucifixion. So this is a note they definitely do not want. I was kind of thinking about what does this mean? And I figured out what it’s regarding to. Mark 15:45. Okay, so this is Pontius Pilate. I’ll read 15:44 first. “But Pilate wondered if he had already died, having called to him the centurion and questioned him if he had already died. And with gnosis from the centurion, he granted the body to Joseph.” AI generated image of Pilate questioning the Centurian. The three crucified men were inserted by the AI to symbolically represent the crucifixition of Jesus and the two thieves. Golgotha is actually not that close to the palace window. So that meaning inside knowledge from the centurion has been given to him about Jesus. So that could imply that he was still alive and that Pontius might have been involved in this plot. That’s what that text would imply; it doesn’t necessarily have to mean that. It can just mean that within a knowledge he’s been told by the centurion Jesus is dead, so it can apply that too. So however you want to read that text is up to you. But I found that quite fascinating and I had to really look at that. I’m like, well, I'm sorry, we can’t have that in there. That’s why that’s been censored. But that’s fascinating. So we even have Jesus having a gnosis and leaving an area and that’s in Matthew 12:15. I’ll jump into that too. So there’s a couple of scenes that Jesus has gnosis. There’s even times he has gnosis in regarding what other people were thinking. So having to understand them mentally. So that’s cool. So gnosis appears quite often. It’s just it doesn’t appear in the English text. But in the Old Testament it’s even more. Cyd:That's interesting. Bishop Nathan Wilson:Yes, it is. Very. Okay. So “withdrew from the area” Matthew 12:15 I want. Right. “And Jesus having gnosis, withdrew from there and many great multitudes followed him and he healed them.” Or it can translate to took care of them or cured them all. So that word here we have can be for a therapeia or a therapeo. And this word meaning to heal someone or to spend time with them, to heal them with God’s word or with medicine, to heal them with medical substance, so narcotics. It can be just simply curing them or just spending time with someone so say talking to someone, healing them and their emotions. So healing their emotions. So that’s beautiful. Not just simply Jesus hocus pocus and and leaving. It’s he’s spending time with people. And this word has been used in ancient Greek medical texts for implying medical substances or therapy. So the word therapeia is where our word therapy comes from. So this can be Jesus the therapist. So that’s beautiful. Absolutely fantastic. I like that. So it gives more power to the text. Shows that one person can make a difference. So any one of us can do this and heal multitudes through spiritual touch, through spiritual messaging, through the simple act of love. So that’s powerful. That’s useful. Cyd:And this is something that only people can do. Well, no, actually dogs are very good therapists as well. But I wouldn’t think that an AI therapist or an AI Jesus has any gnosis truly. Bishop Nathan Wilson:I’m not really one big for AI because I think AI is basically just all secondhand information. It’s just built from all our information that we’ve already got. So we have here something else. This is something pretty interesting too. Matthew 16:8. And it’s Jesus having gnosis: “Why do you argue amongst yourselves? You of little faith because you have no bread” [or meaning food.] But say, regarding to the word for artos being bread. So when you have the Jesus prayer, Give us this daily bread, this could translate to give us our daily necessaries of life. That’s much more. So daily maintenance, so being maintained spiritually, being maintained by God, for God giving us the means to live spiritually as well as physically. So it’s much more powerful than just simple, just bread and food. So Jesus speaking a lot of times symbolically. So the symbolic teachings are meant to be useful to all of us. So something that we can practically take on, not simply does something that’s outside of ourselves. So that’s within ourselves that we can actually use. So gnosis. And I’ll go into Matthew 22:18. And that’s with Jesus about having gnosis on the wickedness of the Pharisees. So this doesn’t mean that all Pharisees are bad though. Jesus had Pharisees that followed him. This just means a select few of them. So basically the rich corrupted ones of them. So he was also against the Sadducees too. Mostly Sadducees probably because they were the richer lots. But he was not really a friend to those who were corrupt and using the money that they were given to further subject the people to more condemnation, which Jesus was very much pro-life, was equality where the Pharisees and Sadducees in large numbers were not. Which is a shame. Okay, so 22, I think it was I’m looking for. Matthew 22:18. Okay. Cyd:You know that Old Testament God of the Sadducees and Pharisees doesn’t have love. So they are not getting any gnosis from that Jehovah level. Bishop Nathan Wilson:No. And it goes back to where it’s first worshipped. The first to worship this God, Yahweh, were very violent. They were the Shasu. They were known to force marry the Egyptian and Ethiopian young girls they raided. So when we look at the depictions of the Shasu, they are mixed in colour—they're black, they’re white, they’re copper skinned. They didn’t care what colour you were, they just took. They were looking for sex slaves, basically wives. So what’s interesting is the same river that they used, the Euphrates River, not all of them were river-based pirates. Some were just tent dwelling nomads. But some of them did have the funds or means to use ships. So we certainly had sea people. So some of those sea people were Canaanite raiders. So they’ll use the Euphrates River to go out raiding, to go out to the main street or elsewhere to raid outside of their own lands. Muslim pirates would use the same river to do the same thing. So that’s interesting.[Editor’s note: The speaker appears to be connecting several groups—nomadic Shasu, Sea Peoples, and later Muslim-era raiders. While the Euphrates served as an important transportation corridor, the specific claim that the Shasu or Sea Peoples used it as river-pirates is not clear from the sources consulted by the CoPilot AI and may reflect an interpretation rather than an established historical consensus. Of course, the AIs are relaying to us approved, conventional data, so their data bases would not contain the types of stories Bishop Wilson speaks of.]All in the name of this Jehovah, in the name of Yahweh, in the name of the demiurge, this evil gets done. And it’s always the poor that suffer, the poor and women. And who are the ones that Jesus is speaking to? The poor and to women. So it’s shocking. So most Christians don’t look at this either. A lot of Muslims don’t either, because they will be following Jesus [Isa]. So who they call Isa, they clearly don’t. So the message contradicts. So Muhammad called himself a man of war. Moses as well. But it depends on what version of Moses you’re looking at as well. So during the time of Jesus, as I mentioned, there were different versions of Judaism. There were different Torahs and different Jewish Bibles. So some believed in a peaceful Moses and even a peaceful Abraham. Others believed in Abraham the Pirat. So Abraham the Pirate. And some didn’t take this view. So others believed in Abraham ready to sacrifice his son. And others believed that he was hearing a fallen angel, mistook it for God, and God had to intervene. And we see this sort of in the Essene story somewhat. So that’s more of a Gnostic take. Some Essenes view, because they’re Dead Sea Scrolls, which is a Qumran Essene sect, they believe that it was Belial that was behind the scenes doing this. And God was basically aware that Belial was doing it and would interfere. So he would do this in order for Belial to expose himself and then be shamed. So a very different story. So the story of Job we read is the Pharisee story, which is Satan being in the angelic courts. So being asked by God, so not acting outside of God. So he was only there to test human beings. So Satan’s not the bad guy in that story. It’s Yahweh. But when we look at other stories, it’s different. Even the Ethiopian version is different. They have two stories. One with Belial and the other one with a figure called Mastema, who is the opponent against God trying to cause the sacrifice of Abraham’s son. So, trippy. So this is regarding to the Pharisees as well. “So Jesus, having gnosis of the wickedness of them, said, Why do you test me, you hypocrites?” So this is in reference to the coin, when he showed them the icon. So what’s interesting about that scene is Judas, who was a Zealot, basically, I think it was Judas of Galilee, who rebelled against Rome, he also said the same thing. “Give to Caesar what is Caesar’s and give to God what is God’s.”[Matthew 22:21] So when Jesus is speaking in the scene, he doesn’t touch the coin. The icon on there in question is the emperor who is stating, you know, son of Caesar, son of God. Jesus is saying, no, basically give this back to Caesar and give to Israel, God, what is God’s, which is the land. So Israel. But I don’t think it’s more from the land—I think that’s a zealot opinion. I think when he’s talking about this, when he says Israel, I’m thinking he’s looking at the word context and he’s meaning El preserved so those who belong to El. So when he says those who belong to Israel, he’s not saying just anything, he’s talking about the lost sheep of El Elyon. So those were in other lands, lead them back here. So ones who have gone astray, which is interesting. So ones who are worshipping pagan gods or worshipping Yahweh. So he’s saying, bring them back to El, bring them back to God, repentance. This is why the Pharisees and Sadducees disliked him. He had a different God. Some that liked him as well, but they had trouble understanding it. Cyd:Right. Well, and that is still the case. Hey, we’re going to have to wrap this up in just a few minutes. So is there any scripture you would like to make sure that you share before we wrap it up? Bishop Nathan Wilson:Okay. Well, if you like, I can share either the temple scene, which is a Matthew 21:12, or I can share the little, the short scene of the Pharisees being condemned by Jesus for basically dressing up like prostitutes. You might have a, you might have a lot of that. Cyd:Yeah. Okay. That, that looks to be the one you want to share the most. Papyrus Oxyconocus 840 Bishop Nathan Wilson:So I’ll share that one. It’s very short. So this is the text in general. Just this little bit. Okay. The Greek side is on here. [Nathan displays his fragment facsimile.] So I have the Greek side by side. So this is side one and side two. So side two is even shorter. “So before committing injustice, he carefully plans it all.” So this is Jesus speaking about the evil. “Be on guard, lest you suffer the same things as they.” So this is the Pharisees and Sadducees he’s talking about. “For the evil doers among people do not receive punishment only in this life, but also suffer judgment and great torment. And having received them, he brought them into the purification area. And as he was walking in the temple, a certain Pharisee, a high priest named Soreb [conventional translation is Levi; editorial note],” Which is kind of interesting. That word Zoar/Tzoar [uncertain], is Tsa'ar, [uncertain] which is a city condemned by God [but ultimately spared by God; editorial note]. So this is kind of like a pun on the Pharisee leader being punished by God. So like, possibly, maybe a Pharisee Messiah figure. So meaning they’re rejecting Jesus because they already have their Messiah they believe. So that’s something to be taken into a note. So this Soreb [Levi ?] approaches, met them and said, “Zoar, who gave you permission to walk in the purification area and to look upon these holy vessels, not having washed, nor your disciples having their feet baptized, but having being unclean, you have trampled upon this holy place, which is pure, which no one may enter unless you have bathed and changed into the garments of those baptized. Nor does anyone dare to touch these holy vessels.” So they’re in the temple right now in the inner sanctuary, touching the holy relics and not wearing the same baptism clothing as them. They’re not liking this. So this is what Jesus says. “The Savior answered and said to him, Woe to you blind ones who do not see. You wash in these poured out waters in which dogs and pigs have been thrown into day and night. And after washing your outer skin, you wipe it. And just like the prostitutes and flute players anoint themselves and wash and wipe and adorn themselves to cause the desires of men. But from within, they are full of scorpions and all evil. But I and my disciples who you say are not baptized have been baptized in the waters of eternal Zoe. That has come from God. But woe to those…” And the ending is missing. That’s why side two has not been given. [referring to side two of the fragment which is partially destroyed and not in the public domain] Cyd:Right. Now that’s a fragment. Where was that fragment found? Bishop Nathan Wilson:I forgot. The fragment is called Papyrus Oxyconocus 840. But you can just type in P. Oxy 840. I would say that was probably if I’d gone by memory, that might have been discovered maybe in Alexandria, if not maybe in Thrace, but I believe it was Alexandria, Egypt that might have been discovered. There was one, I believe, that was discovered in the Middle East, maybe Jerusalem. But I believe that one there was discovered in Alexandria. I might be wrong about that. I have to relook where that was discovered. But it is important. So a text that has not been given to public domain yet, which is quite a shame. Cyd:Yeah. Well, it’s been delightful talking to you. And you certainly have an encyclopedic knowledge of these ancient texts. It’s very beautiful. It’s very nice being around you. You have the good vibe. Bishop Nathan Wilson:It’s been a pleasure speaking to you as well, Dr. Cyd Ropp. It’s been an absolute pleasure. So I’m stoked. So sorry if I get excited and all that sort of stuff as well. I love meeting new people, especially fellow spiritual people. Always lovely to see, especially Gnostics. Cyd:Yeah. Well, I recommend The Gnostic Union. Go check out the Facebook site. That’s where all the action is, right? It’s the Facebook site. Bishop Nathan Wilson:And on the YouTube, yeah. We can all get together. Cyd:On the YouTube. Bishop Nathan Wilson:I’ve got a few old videos as well. So you can see the difference in my theology, how it’s changed. My whole belief system changed when I start translating, so I found out I was wrong about a couple of other things. So I still keep some old videos because some people might want to hang on to some of those beliefs as well. I have no problems with that. I’m very open-minded and whichever people want to believe, they can believe, as long as we’re loving to each other and kind. It’s all that matters. Being good humans. Cyd:Right. Well, since we’re going to be putting this on your site as well as mine, let me tell people that I have a Substack called The Gnostic Reformation. And my homepage is GnosticInsights.com. Well, it’s just been a blessing. Thank you very much. Bishop Nathan Wilson:You’re welcome. And feel free to share your stuff on The Gnostic Union Facebook page too. If you ever want to share stuff, feel free to. We accept other people’s work too. So feel free to share it. Cyd:How often? I mean, I post weekly. You don’t want me cross-posting weekly. Bishop Nathan Wilson:Oh, that’s fine. We don’t mind. You can post there weekly. We won’t mind. Anything that’s Gnostic, we’ll gladly accept. So we want to encourage all Gnostic schools of thought and everyone that wants to seek it, we want to encourage that. Cyd:Oh that’s excellent. Okay. Well, thank you so much for being with me today, Bishop Nathan Wilson. God bless us all. Bishop Nathan Wilson:God bless as well. Thank you for having me. Cyd:Okay. Bye-bye. Thank you. Well, that’s the conclusion of that long interview with Bishop Nathan Wilson of The Gnostic Union. These episodes have been running long, a half hour and more, so I think we’ll keep this one short, and give you a break. Until then, drop some comments and questions that I can address in next week's episode.This interview was recorded via Zoom, and so I have the video of the interview as well as these audios, and I’ve left it as one long video to post to YouTube. So I’m putting it up on YouTube now that we’re done with the audio podcast versions, and you can go to YouTube if you’d like to watch Brother Nathan talking about these things. He does have a few visual aids. His papyrus facsimiles and whatnot are pretty cool to look at. So I encourage you to go to my YouTube channel, Cyd Ropp, and it’s under the Gnostic Insights playlist, and leave a thumbs up. I’m going to try to grow the Gnostic Insights presence there on YouTube. It’s going to take a lot of effort and a lot of support on your part. So please give me a hand here, and let’s kick it off with this Bishop Wilson. The other YouTube video that’s already there is that animated version of my children’s book, Children of the Fullness: A Gnostic Myth. So if you haven’t watched that yet, you could catch it as well. Until then, God bless us all, and Onward and Upward. Until then, drop some comments and questions I can address in next week's episode. God bless us all and onward and upward. Children of the Fullness: A Gnostic Myth is the first gnostic book written for young children. Click here to go to amazon.com

A meditation preached by Fr. Eric Nicolai on July 8th, 2026, at Kintore College, Toronto.Today's Gospel gives us a glimpse of that luminous moment in which Jesus entrusts his apostles with the most important responsibility of their lives. Nobody has ever been entrusted with a mission as important as this, with such decisive consequences for world history.The account of Jesus' choice of his 12 apostles from Matt 10, 1-7: "Jesus summoned his twelve disciples, and gave them authority over unclean spirits with power to cast them out and to cure all kinds of diseases and sickness.  These are the names of the twelve apostles: first, Simon who is called Peter, and his brother Andrew; James the son of Zebedee, and his brother John; Philip and Bartholomew; Thomas, and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, the one who was to betray him."Thumbnail: Massacio (Tommaso di Ser Giovanni di Simone), "Peter Healing the sick with his shadow", Florence, Santa Maria del Carmine, Florence, 1424-1425.Music: pulsebox piano music-cinematic-552722

Jesus did not choose the most qualified people to change the world. He chose twelve ordinary men, called them to Himself, and sent them out with His authority. This look at Mark 3 and the calling of the twelve disciples explores why Jesus withdrew from the crowds, what He was doing on the mountain, and what His pattern of calling reveals about how God still works today. Topics covered include why Jesus had a boat prepared for His own protection, what the crowds were really looking for, how Jesus spent the night in prayer before appointing His disciples, and what it means that He called them first to be with Him before sending them out. Each of the twelve disciples is introduced with context about who they were, including Simon Peter, James and John the Sons of Thunder, Andrew, Philip, Bartholomew, Matthew the tax collector, Thomas, James the son of Alphaeus, Thaddeus, Simon the Zealot, and Judas Iscariot. Key themes include the calling of the disciples, ordinary people used by God, the Great Commission, spiritual formation, being with Jesus before doing for Jesus, and what it means to be sent. Relevant passages include Mark 3, John 15:16, Acts 4:13, Acts 17:6, Luke 22:22, and 1 Corinthians 1:26-27. If you have ever wondered whether God can use someone like you, this is for you. The disciples had no impressive credentials. Their only qualification was that Jesus wanted them. And those same ordinary men turned the world upside down. Relevant keywords and topics: calling of the twelve disciples, Mark 3 Bible study, who were the twelve apostles, ordinary people used by God, Christian discipleship, spiritual formation, come and follow Jesus, Great Commission, being sent by God, how God calls people, New Testament discipleship, Christian calling and purpose, Jesus and His disciples, apostles of Jesus, faith and obedience, how to follow Jesus, Christian living, Bible teaching, church sermon, gospel mission.

Why would God harden Pharaoh's heart? How did the Roman Empire help spread Christianity? What separated the Pharisees, Sadducees, Essenes, and Zealots? This episode explores several challenging biblical questions that all point toward one central truth: God often accomplishes His purposes through unexpected people, difficult circumstances, and even hostile governments. If you've ever wrestled with God's sovereignty or wondered how historical events fit into the biblical story, this conversation is for you.   00:00:07 Why These Bible Questions Matter 00:01:21 Can You Really Be Thankful in Every Circumstance? 00:02:34 How Rome Helped Spread Christianity 00:06:54 Pharisees, Sadducees & Other Jewish Groups Explained 00:13:20 Why God Hardened Pharaoh's Heart

SummaryThis sermon focuses on Simon the Zealot, one of the twelve apostles, exploring what his life teaches us about fighting through personal, political, and spiritual battles to follow Jesus wholeheartedly. The pastor draws from Acts 1:12-14 to show how Simon, a man trained in militant opposition to Roman rule and likely capable of great violence, made a radical decision to follow a rabbi who never raised a sword. His transformation is presented as a miracle of grace, demonstrating that God can reach even the most hardened and hate-filled hearts.The sermon outlines four key fights that Simon engaged in: fighting against his own political and spiritual biases, fighting against self-destructive tendencies, fighting against personal compromise, and fighting against any casual approach to following Jesus. The pastor uses Simon's story to challenge the congregation to stop being casual Christians, to tear down walls between people, and to press into the power of the Holy Spirit with the same fervor and commitment that Simon ultimately demonstrated, even unto death.Key Verses- Acts 1:12-14- John 20:21Life ApplicationThis week, identify one personal war you are fighting inside, whether it is a bias toward someone, a wall you have built in a relationship, a pull toward an old habit, or a tendency toward casual faith. Take one concrete step to address it. That might mean reaching out to someone you have kept at a distance, spending intentional time in prayer pressing into God rather than going through the motions, or simply making a renewed commitment to show up fully and consistently for your church, your family, or your community. Ask God daily to do in you what He did in Simon: transform your deepest struggles into fuel for faithful, wholehearted devotion to Him.

Scoot recaps the BET Awards Texas will become the first state to require public school students to read selections from the Bible. Is that a legitimate way to teach history, literature, and the foundations of Western civilization, or is it the beginning of a broader effort to force Christianity into American classrooms?

Share a commentSome of the most important disciples in the New Testament are the ones we barely notice. We wrap up our walk through Luke 6 by slowing down for the “last four” names on the list, and the result is both comforting and confronting. If you've ever felt ordinary, overlooked, or unsure your life is making a difference, this conversation reframes what spiritual impact actually means.We talk about James the son of Alpheus, sometimes called James the Less, a man with almost no recorded moments and yet a full calling from Christ. From there we dig into Simon the Zealot and the shocking reality that Jesus put a political firebrand side by side with a former tax collector, turning clashing backgrounds into a living picture of church unity. We also explore Judas the son of James, known as Thaddeus, whose tender question in John's Gospel highlights how Jesus reveals himself personally, one heart at a time.Then we deal honestly with Judas Iscariot: trusted, involved, and indistinguishable to the group, yet ultimately a traitor. It's a sobering reminder that exposure to truth is not the same as belief. We close with Matthias, why the apostolic office is unique, and a vivid illustration of the gospel as music played through ordinary instruments in the hands of the Maestro. If this encouraged you, subscribe, share with a friend, and leave a review. What part of the disciples' story hits closest to home for you? Learn more: https://www.wisdomonline.org/Support the show

Share a commentSome of the most important disciples in the New Testament are the ones we barely notice. We wrap up our walk through Luke 6 by slowing down for the “last four” names on the list, and the result is both comforting and confronting. If you've ever felt ordinary, overlooked, or unsure your life is making a difference, this conversation reframes what spiritual impact actually means.We talk about James the son of Alpheus, sometimes called James the Less, a man with almost no recorded moments and yet a full calling from Christ. From there we dig into Simon the Zealot and the shocking reality that Jesus put a political firebrand side by side with a former tax collector, turning clashing backgrounds into a living picture of church unity. We also explore Judas the son of James, known as Thaddeus, whose tender question in John's Gospel highlights how Jesus reveals himself personally, one heart at a time.Then we deal honestly with Judas Iscariot: trusted, involved, and indistinguishable to the group, yet ultimately a traitor. It's a sobering reminder that exposure to truth is not the same as belief. We close with Matthias, why the apostolic office is unique, and a vivid illustration of the gospel as music played through ordinary instruments in the hands of the Maestro. If this encouraged you, subscribe, share with a friend, and leave a review. What part of the disciples' story hits closest to home for you? Learn more: https://www.wisdomonline.org/Support the show

https://wels2.blob.core.windows.net/family-devotions/20260619fam.mp3 Listen to Devotion Read: Matthew 9:35–10:8 [Jesus] said to his disciples, “The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.” Jesus called his twelve disciples to him and gave them authority to drive out impure spirits and to heal every disease and sickness. These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, who betrayed him. These twelve Jesus sent out with the following instructions: “As you go, proclaim this message: ‘The kingdom of heaven has come near.' Matthew 9:35–10:8 (selected verses) You Matter More Than You Think In the name of the Father and of the Son and of the Holy Spirit. Amen. Quick: How many of the twelve apostles can you name? Maybe you remembered Peter, John, or Matthew. But what about Thaddaeus? Or Simon the Zealot? Did you know there were actually two disciples named James and two named Simon? Don't worry if you can't remember all their names. Most people can't! That might seem surprising because the disciples were Jesus' closest followers. The Bible doesn't actually tell us much about them. There's a reason for that. The Bible isn't about them; it's about Jesus and the salvation that he was bringing into the world. But that does NOT mean those disciples were unimportant. Jesus taught them, traveled with them, and gave them two incredible jobs to do. First, Jesus told them to PRAY for more workers to share God's Word. Jesus said there were many people ready to hear about him—like a huge field ready for harvest. So, Jesus told his disciples to “beg” God to send more workers into the field. Then right after Jesus told them to pray for workers, Jesus sent THEM out to be the workers! Those disciples traveled all over the world telling people about Jesus. Some went to faraway countries (Italy, Africa, India). Some faced danger. Some were laughed at or hurt because they believed in Jesus. But they kept sharing the good news anyway. And even though most people today don't know much about those disciples, billions of people know about Jesus because of them. That teaches us something important: You do not have to be famous to matter. Maybe someday people won't remember your name hundreds of years from now. That's okay. God can still use you in wonderful ways right now. Here are your two incredible jobs: First, you can pray for missionaries, pastors, teachers, and Christians who share Jesus with others. And you can also be part of the answer to your own prayer when you tell someone about Jesus yourself. Second, every time you show kindness, invite someone to church, tell a friend about Jesus, or remind someone that God loves them, God is using YOU too. Prayer: Heavenly Father, I believe that you love the world and want all people to believe in Jesus. Please send more people out to share that message. And Father, give me a chance to be the answer to that prayer as you give me opportunities to share my faith, too. Amen. The questions below are to help families discuss this devotion. The questions are divided by age group as suggestions, but anyone could reflect on any of the questions as they desire. Questions for Younger Children Which disciples of Jesus can you remember? What important job did Jesus give his disciples? Questions for Elementary Age Children Jesus said, “The harvest is plentiful.” What do you think he meant by that? Who is someone God has used to teach you about Jesus? Questions for Middle School and Above Why is it encouraging to know that you don't have to be famous to matter to God? Jesus told the disciples to pray for workers and then sent them out to work. What lesson does that teach us? Download Family Devotions Family Devotions are brought to you by WELS Discipleship. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide.

Pastor Ray Peoples Sunday June 14, 2026Luke 22:14-23IF I HAD 10 MORE MINUTES:There is one disciple that I unintentionally skipped over, and honestly, I am glad we have a chance to come back to him because his story adds something beautiful to the picture of the table.I skipped the Apostle John.Throughout Scripture, John is often referred to as "the disciple whom Jesus loved" (John 13:23; John 21:20). Now, that doesn't mean Jesus loved John more than the others. Rather, it reveals how deeply John understood and experienced the love of Christ. John's identity was not primarily found in what he did for Jesus, but in the fact that he was loved by Jesus.When you read John's writings, that theme is impossible to miss.The Gospel of John continually points us to the love of God displayed in Christ. Then you come to 1 John, 2 John, and 3 John, and they are saturated with the language of love.1 John 4:7-8 says,"Dear friends, let us love one another, because love is from God, and everyone who loves has been born of God and knows God. The one who does not love does not know God, because God is love."A few verses later John writes,"We love because He first loved us." (1 John 4:19)John understood something that every believer needs to understand: the Christian life begins with receiving the love of Christ before it ever moves into extending the love of Christ.And when you look around the table of the disciples, that truth becomes even more powerful.At that table sat fishermen and tax collectors.At that table sat Peter, who would deny Jesus.At that table sat Thomas, who would doubt.At that table sat Matthew, who had a complicated and sinful past.At that table sat Simon the Zealot, a political revolutionary.At that table sat Judas, who would betray Jesus.Different personalities.Different backgrounds.Different stories.Different failures.Yet they all had a seat at the table.The beauty of the gospel is that Jesus does not gather people because they are alike. He gathers people because they all need Him.And the same is true today.Some of us come to the table carrying shame.Some come carrying pride.Some come carrying doubt.Some come carrying wounds.Some come carrying questions.Some come carrying a long history of mistakes.Yet the invitation of Jesus remains the same.The table is not filled with people who have it all together. The table is filled with people who have found grace.That is why communion is so significant. Every time we gather around the Lord's Table, we are reminded that our hope is not in our goodness, our performance, our church attendance, or our spiritual resume.Our hope is in Christ.The bread reminds us of His body that was broken.The cup reminds us of His blood that was shed.As Jesus said in Matthew 26:28,"For this is my blood of the covenant, which is poured out for many for the forgiveness of sins."His body was broken.His blood was shed.Not merely for one type of person, but for people from every tribe, every tongue, every background, every story, and every failure.The cross is the great equalizer.At the foot of the cross, Peter and John stand on the same ground.Matthew and Simon stand on the same ground.The faithful and the broken stand on the same ground.And so do we.The table reminds us that while our stories may be different, our Savior is the same.The invitation is the same.The grace is the same.And the love that John wrote about so often is available to every person who comes to Jesus in faith.Because in the end, the greatest thing about John was not that he was the disciple who loved Jesus.The greatest thing about John was that he understood he was loved by Jesus.And that is the invitation for every one of us today. Not simply to know facts about Christ, but to sit at His table, receive His grace, and rest in the overwhelming reality that we are deeply loved by Him.

Send us Fan MailThe devotion for today, Wednesday, June 17, 2026 was written by Hardy Haberman and is narrated by Michael Benham. Today's Words of Inspiration come from Luke 6:12-16Now during those days, he went out to the mountain to pray, and he spent the night in prayer to God.  And when day came, he called his disciples and chose twelve of them, whom he also named apostles:  Simon, whom he named Peter, and his brother Andrew, and James, and John, and Philip, and Bartholomew,  and Matthew, and Thomas, and James son of Alphaeus, and Simon, who was called the Zealot,   and Judas son of James, and Judas Iscariot, who became a traitor. Support the show

Show #2686  Show Notes: WCNTV: https://www.wcntv.net/home Big Mike: https://www.brighteon.com/8d9f4681-1ad3-420e-b423-56c7f01e2b30 UFC Fighter say Michelle Obama is a man: https://www.youtube.com/watch?v=WAzj231xfTI Bible People directory: https://biblemaximum.com/people John 21:25 https://www.biblegateway.com/passage/?search=john%2021%3A25&version=KJV ‘Zealot’: https://webstersdictionary1828.com/Dictionary/zealot ‘Theology’: https://webstersdictionary1828.com/Dictionary/Theology ‘Speculative’: https://webstersdictionary1828.com/Dictionary/Speculative Genesis 6: https://www.biblegateway.com/passage/?search=gen%206&version=KJV How many Christian denominations? https://www.google.com/search?q=how+many+christian+denominations+are+there&sxsrf=ANbL-n4Xg1wKmQAMhpRT2jfxXVmJqlhfFQ%3A1781609607584 How […]

Matthew 9:35-10:8  (ESV)The Harvest Is Plentiful, the Laborers Few9:35 And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. 36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. 37 Then he said to his disciples, “The harvest is plentiful, but the laborers are few; 38 therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.”The Twelve Apostles10:1 And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction. 2 The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, who betrayed him.Jesus Sends Out the Twelve Apostles5 These twelve Jesus sent out, instructing them, “Go nowhere among the Gentiles and enter no town of the Samaritans, 6 but go rather to the lost sheep of the house of Israel. 7 And proclaim as you go, saying, ‘The kingdom of heaven is at hand.' 8 Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying; give without pay.

Praying with Biblical Characters 

Topics: Faith without Works, James Explained, Paul vs. James, Law and Grace, Rightly Dividing Scripture, New Covenant Context, Judaism vs. Grace, Acts 15 Jerusalem Council, Acts 21 Nazarite Vow, Gospel of Grace, Works of the Law, Justification by Faith, Ephesians 2:8-9, Romans 3:28, Romans 4:2-5, Titus 3:5, Genesis 15:6, Abraham and Isaac Altar, Royal Law, Law of Liberty, Torah Commandments, Circumcision Party, Galatians Law Curse, Judaizers and Zealots, James Gang, Weak Conscience of James, Finished Work of Christ, Mosaic Covenant, John 19:30, James Taught Second Greatest Commandment, James 2:8, Early Church Conflict, First Century Epistles, Principles vs. Person, Sufficiency of Grace, Galatians 2:12, Acts 16 Circumcision of Timothy, 2 Corinthians 5:21, Galatians 2:16, 1 Corinthians 8, Acts 23 Plot Against Paul's Life Support the showSign up for Matt's free daily devotional!  https://mattmcmillen.com/newsletter

We are in week nine of our series, The Whole Story, and this week we landed in the middle of the most pivotal moment in history. After four hundred years of silence, after Babylon and Persia and Greece and Rome had all taken their turns crushing God's people, something finally happened. And it happened in the way nobody anticipated.We looked at the four main groups who were waiting for God to move. The Pharisees believed that stricter rule-following would eventually force God's hand. The Sadducees worked the political system from the inside and kept the institution running smoothly. The Zealots wanted a military revolution. The Essenes gave up entirely and moved to the desert to wait it out. Every single group had a diagnosis of the problem and a human strategy to fix it.Then Jesus walked in and disappointed every last one of them.We traced a consistent pattern through His ministry. In the ancient purity system, contamination only moved one direction, from the unclean to the clean. Nobody touched a leper. Jesus touched the leper, and the direction reversed. Wholeness moved from Him into the broken person. That same pattern ran through every healing, every dinner party with the wrong crowd, every conversation at the wrong table.We looked at the cross through that same lens. Every dark, broken, violent force in human experience showed up at once and threw everything it had at Jesus. And He absorbed it. He held the betrayal, the rigged trial, the whip, the nails, the mockery, and He did not pass a single ounce of it back. Evil ran out of power.And then the tomb was empty.The resurrection confirmed what the cross accomplished. And forty days later, Jesus ascended, not into retirement, but into the throne room. He is ruling right now.His strategy was never a political movement or a religious system. It was a vine and its branches. Stay connected, and the life flows through you naturally. That life is still moving, right here, this week.URF WEBSITE: ➤ http://www.urfellowship.comSOCIALS: ➤ Instagram: https://www.instagram.com/urfellowship/➤ Facebook: https://www.facebook.com/urfellowship

Praying with Biblical Characters 

And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the Gospel of the kingdom and healing every disease and every affliction. When He saw the crowds, He had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then He said to His disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers in His harvest.” And He called to Him His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction. The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Simon the Zealot, and Judas Iscariot, who betrayed Him. These twelve Jesus sent out … (Matthew 9:35-10:5a)

Saint Bartholomew was one of the Twelve Apostles, a Galilean; the Gospel accounts say little more about him. It is said that, after receiving the Holy Spirit at Pentecost, he traveled in the service of the Gospel to Arabia and Persia, and brought to India a translation of the Gospel according to Matthew. Eusebius writes that one hundred years later Pantaenus, an illustrious Alexandrian scholar, found this gospel when he traveled in India. By most accounts Bartholomew ended his life in Armenia, where he met his martyrdom by crucifixion. According to many, he and Nathaniel are the same person: the Gospel accounts that speak of Bartholomew do not mention Nathaniel; and St John's Gospel,which mentions Nathanael as one of the Twelve, does not mention Bartholomew. But according to the Greek Synaxarion, Bartholomew and Simon the Zealot are one and the same.   Saint Barnabas was one of the Seventy, from Cyprus, a Levite and at one time a fellow-student with St Paul under Gamaliel. After Christ's Ascension, he led the Seventy until the Apostle Paul's conversion. He is mentioned often in the Acts of the Apostles, which describes some of his travels as a companion of St Paul. By all accounts, he was the first to preach the Gospel of Christ in Rome and in Milan. His wonder-working relics were discovered on the island of Cyprus in the time of the Emperor Zeno; on this basis the Church of Cyprus was established as an independent Church, since it had an apostolic foundation.

ACTS 1:12-26 - THE APOSTLES - BRIAN SUMNER - 2026"Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey. 13 And when they had entered, they went up into the upper room where they were staying: Peter, James, John, and Andrew; Philip and Thomas; Bartholomew and Matthew; James the son of Alphaeus and Simon the Zealot; and Judas the son of James. 14 These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with His brothers.Matthias Chosen15 And in those days Peter stood up in the midst of the disciples (altogether the number of names was about a hundred and twenty), and said, 16 “Men and brethren, this Scripture had to be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who became a guide to those who arrested Jesus; 17 for he was numbered with us and obtained a part in this ministry.”18 (Now this man purchased a field with the [g]wages of iniquity; and falling headlong, he burst open in the middle and all his entrails gushed out. 19 And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is, Field of Blood.)20 “For it is written in the Book of Psalms:‘Let his dwelling place be desolate,And let no one live in it';and,‘Let another take his office.'21 “Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection.”23 And they proposed two: Joseph called Barsabas, who was surnamed Justus, and Matthias. 24 And they prayed and said, “You, O Lord, who know the hearts of all, show which of these two You have chosen 25 to take part in this ministry and apostleship from which Judas by transgression fell, that he might go to his own place.” 26 And they cast their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles."To support this channel and partner with Brian in Ministryhttps://www.briansumner.net/support/For more on Brianhttp://www.briansumner.nethttps://www.instagram.com/BRIANSUMNER/https://www.facebook.com/BRIANSUMNEROFFICIALTo listen to Brians Podcast, click below.https://podcasts.apple.com/us/podcast...Purchase Brians Marriage book at https://www.amazon.com/Never-Fails-Da...Brian is a full time "Urban Missionary" both locally and internationally with a focus on MISSIONS - MARRIAGES - MINISTRY. Since coming to faith in 2004 doors continued opening locally and internationally to do more and more ministry with a focus on Evangelism, Outreach Missions, Marriage, Counsel, Schools, Festivals, Conferences and the like.  Everything about this ministry is made possible because of people personally partnering through the non profit. God Bless and thank you. †Support the showSUPPORT THE SHOW

What does it take to rehumanize our common life in a moment of cultural fragility, institutional collapse, and crisis of trust? Recorded at the Washington National Cathedral for Comment magazine's inaugural Understory Festival, this roundtable asks how culture, beauty, and faith might rehumanize a fractured public life. Mark Labberton is joined by Comment editor-in-chief Anne Snyder, The Sacred host Elizabeth Oldfield, Washington Post columnist Shadi Hamid, and Cardus co-founder Ray Pennings. "It is actually possible to have deep roots and wide open arms." In this episode, the panel reflects on building a gathering rooted in hope and Christian humanism rather than argument alone. They discuss why and how politics is downstream from culture, the role of religion in the public square, the limits of purely cerebral ways of knowing, toxic positivity versus honest hope, pluralism with deep roots, the beauty of "groaning," and learning to die well. Episode Highlights "It is actually possible to have deep roots and wide open arms."—Anne Snyder "Naturally as a Muslim, I don't agree with Christianity's truth claims, but that doesn't mean that I can't appreciate the beauty of Christianity."—Shadi Hamid "The word that's been coming to me this whole festival is and."—Elizabeth Oldfield "Politics is downstream from culture."—Ray Pennings "We're all made to worship, it's just a question of what we worship."—Shadi Hamid About the Guests Anne Snyder is editor-in-chief of Comment, a magazine published by Cardus, and convener of the Understory Festival. She hosts The Whole Person Revolution podcast and wrote The Fabric of Character. Elizabeth Oldfield hosts The Sacred podcast, is a former director of UK think tank Theos, and author of Fully Alive: Tending to the Soul in Turbulent Times. Shadi Hamid is a Washington Post columnist, senior fellow at Georgetown's Center for Muslim-Christian Understanding, co-host of Zealots at the Gate, and author of The Case for American Power. Ray Pennings co-founded Cardus in 2000 and serves as its executive vice president and Comment's publisher. Helpful Links and Resources The Understory Festival: https://comment.org/understory/ Comment magazine: https://comment.org Cardus: https://www.cardus.ca The Understory, by Lore Ferguson Wilbert (the book behind the name): https://www.amazon.com/dp/1587435705 Elizabeth Oldfield, Fully Alive: https://www.elizabetholdfield.com The Sacred podcast: https://linktr.ee/sacredpodcast Zealots at the Gate: https://comment.org/podcasts/zealots-at-the-gate/ Shadi Hamid, The Case for American Power: https://www.washingtonpost.com/people/shadi-hamid/ Show Notes Understory Festival, National Cathedral Local hope, national despair Naming the festival: the Lore Ferguson Wilbert book Festival, not conference—body, mind, heart, soul Cardus, a faith-based think tank "Politics is downstream from culture."—Ray Pennings Ways of knowing as the "secret sauce" A Muslim observer among his favorite Christians "I don't agree with Christianity's truth claims, but that doesn't mean that I can't appreciate the beauty of Christianity."—Shadi Hamid Culture as the path out of despair Weeping beside someone rolling their eyes Groaning beauty and Romans 8 Dying well—euthanasia, deathbeds, Ben Sasse The secular paradigm at a dead end "We're all made to worship, it's just a question of what we worship."—Shadi Hamid Madeleine Albright's "theophany" on faith in diplomacy Moral ambition and the power of "and" "The word that's been coming to me this whole festival is and."—Elizabeth Oldfield Christian humanism—rights endowed by a Creator Luke Bretherton—start with the neighbor's need Hospitality—a guest, not an enemy "It is actually possible to have deep roots and wide open arms."—Anne Snyder Surface versus depth—showing what's underneath #UnderstoryFestival #Comment #ChristianHumanism #PublicTheology #ShadiHamid #ElizabethOldfield #AnneSnyder #Cardus #Pluralism #Hope Production Credits Conversing is produced and distributed in partnership with Comment Magazine and Fuller Seminary.

The 12 Apostles (Part 2): Philip, Bartholomew (Nathanael), Matthew, Thomas & Simon the Zealot | Luke 6:13 This episode continues the study of Jesus' chosen twelve apostles from Luke 6:13, explaining the apparent structure of three groups within the Twelve and reviewing prior lessons on Peter, Andrew, James, and John. It focuses on Philip (seen mainly in John's Gospel) as an organized, logical disciple tested in the feeding of the 5,000, his role in bringing Greeks to Jesus with Andrew, and Jesus' correction when Philip asks to see the Father; tradition says Philip was killed in Hierapolis around 54 AD. Bartholomew is identified as Nathanael (son of Tolmai), recounting his call from under the fig tree and his confession of Jesus; tradition places his martyrdom around 68 AD. Matthew (Levi) is described as a wealthy tax collector from a priestly line whose inclusion highlights unity amid tension; tradition says he died in Ethiopia. Thomas is defended beyond the “doubting” label, highlighting his loyalty, grief, confession “My Lord and my God,” and tradition of ministry in India and martyrdom. James son of Alphaeus is noted for obscurity and faithfulness, and Simon the Zealot is explained as a former nationalist extremist whose inclusion alongside Matthew shows Christ's transforming power; tradition links Simon to preaching in Britain and death under a Roman proconsul. Judas Iscariot is reserved for a later dedicated study. Become a supporter and get unlimited questions turned into podcasts at: www.patreon.com/theologyandapologetics YouTube Channel: Theology & Apologetics www.youtube.com/channel/UChoiZ46uyDZZY7W1K9UGAnw TikTok: www.tiktok.com/@dr.fretwell?_t=ZN-8w8NXIFTHkc&_r=1 Instagram: www.instagram.com/theology.apologetics Websites: www.ezrafoundation.org www.theologyandapologetics.com

A sermon for Easter 7 (May 17, 2026) Acts 1:6-14 When the apostles had come together, they asked Jesus, “Lord, is this the time when you will restore the kingdom to Israel?” He replied, “It is not for you to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight. While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them. They said, “Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven.” Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day's journey away. When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James. All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers.  

Seventh Sunday of Easter The First Lesson Acts 1:6-14 When the apostles had come together, they asked Jesus, "Lord, is this the time when you will restore the kingdom to Israel?" He replied, "It is not for you to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth." When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight. While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them. They said, "Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven." Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day's journey away. When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James. All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers. The Psalm Psalm 68:1-10, 33-36 Exsurgat Deus 1 Let God arise, and let his enemies be scattered; * let those who hate him flee before him. 2 Let them vanish like smoke when the wind drives it away; * as the wax melts at the fire, so let the wicked perish at the presence of God. 3 But let the righteous be glad and rejoice before God; * let them also be merry and joyful. 4 Sing to God, sing praises to his Name; exalt him who rides upon the heavens; * YAHWEH is his Name, rejoice before him! 5 Father of orphans, defender of widows, * God in his holy habitation! 6 God gives the solitary a home and brings forth prisoners into freedom; * but the rebels shall live in dry places. 7 O God, when you went forth before your people, * when you marched through the wilderness, 8 The earth shook, and the skies poured down rain, at the presence of God, the God of Sinai, * at the presence of God, the God of Israel. 9 You sent a gracious rain, O God, upon your inheritance; * you refreshed the land when it was weary. 10 Your people found their home in it; * in your goodness, O God, you have made provision for the poor. 33 Sing to God, O kingdoms of the earth; * sing praises to the Lord. 34 He rides in the heavens, the ancient heavens; * he sends forth his voice, his mighty voice. 35 Ascribe power to God; * his majesty is over Israel; his strength is in the skies. 36 How wonderful is God in his holy places! * the God of Israel giving strength and power to his people! Blessed be God! The Epistle 1 Peter 4:12-14; 5:6-11 Beloved, do not be surprised at the fiery ordeal that is taking place among you to test you, as though something strange were happening to you. But rejoice insofar as you are sharing Christ's sufferings, so that you may also be glad and shout for joy when his glory is revealed. If you are reviled for the name of Christ, you are blessed, because the spirit of glory, which is the Spirit of God, is resting on you. Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time. Cast all your anxiety on him, because he cares for you. Discipline yourselves, keep alert. Like a roaring lion your adversary the devil prowls around, looking for someone to devour. Resist him, steadfast in your faith, for you know that your brothers and sisters in all the world are undergoing the same kinds of suffering. And after you have suffered for a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, support, strengthen, and establish you. To him be the power forever and ever. Amen. The Gospel John 17:1-11 Jesus looked up to heaven and said, "Father, the hour has come; glorify your Son so that the Son may glorify you, since you have given him authority over all people, to give eternal life to all whom you have given him. And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. I glorified you on earth by finishing the work that you gave me to do. So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed. "I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word. Now they know that everything you have given me is from you; for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me. I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours. All mine are yours, and yours are mine; and I have been glorified in them. And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one."

Pt. 1: https://raprankings.captivate.fm/episode/s17e10-fugees-the-score-pt-1 ---------------- Track 4: "Zealots" (0:00) -- Track 5: "The Beast" (15:14) -- Track 6: "Fu-Gee-La" (28:15) -- Track 7: "Family Business" (1:03:50) -- Track 8: "Killing Me Softly" (1:10:02) -- Track 9: "The Score" (1:45:59) -- Track 10: "The Mask" (2:04:36) -- Track 11: "Cowboys" (2:19:12) -- Track 12: "No Woman, No Cry" (2:40:23) -- Track 13: "Manifest / Outro" (2:55:43) -- Track 14: "Fu-Gee-La [Refugee Camp Remix]" (3:02:10) -- Track 15: "Fu-Gee-La [Sly & Robbie Mix]" (3:08:46) -- Track 16: "Mista Mista" (3:13:49) -- Track 17: "Fu-Gee-La [Refugee Camp Global Mix]" (3:21:43) -- Ranking The Score (3:25:19) -- Outro (3:30:37)

What would it have been like to walk the first century streets of Galilee when Jesus was healing the sick and teaching the crowds that love was stronger than hate?The main character is an 18 year old Jewish boy named Daniel bar Jamin. He is fueled by his hate for the Romans who killed his father when he tried to help his uncle escape imprisonment for being unable to pay his taxes. Sadly, his mother grieved herself to death and Leah, his younger sister, overcome by fear, sinks into deep despair.  Daniel retreats to the mountains and joins an outlaw gang run by a ruthless leader named Rosh. Things begin to change for Daniel when Simon the Zealot shows up on the mountain to visit him. He lets Daniel know how things have been at his house, and urges Daniel to at least come visit for a day or two.. That Sabbath, Simon invites him to the temple to hear a Teacher who seems curious. Instead of the Teacher's hometown being proud of Him, they tried to kill him. This, along with the chance of the Teacher being a Zealot, ignites Daniel's curiosity and he agrees to go with Simon.Rosh gave Daniel an assignment for Joel, whom he met earlier on the mountain when Joel and his twin sister, Thacia, went on a mountain holiday. Rosh wanted Joel to go to a large banquet to be attended by both Romans and rich Jews. Joel's mission was to get a list of the names of Jewish leaders who were friendly with Romans. Daniel finds himself slowly disillusioned and let down when Joel is arrested, and Rosh refuses to help get Joel out. Daniel tells Rosh he no longer works for him and leaves. Daniel and some boys plan an ambush to free Joel, but the rescue does not go as planned. This is a roller coaster of a read! Elizabeth George Sphere takes readers back to a turbulent time. We hope you join us along with the boys as we recap this impactful Newbury Winner! Blessings!

To become a follower of Jesus, visit: https://MorningMindsetMedia.com/Jesus  ➖➖➖➖➖➖➖➖➖➖ ⇒ TODAY'S DAILY SPONSOR: You can sponsor a daily episode of the Morning Mindset too, by going to https://MorningMindsetMedia.com/DailySponsor ➖➖➖➖➖➖➖➖➖➖ TODAY'S SCRIPTURE: ➖➖➖➖➖➖➖➖➖➖ FINANCIALLY SUPPORT THE MORNING MINDSET: (not tax-deductible) -- Become a monthly partner: https://mm-gfk-partners.supercast.com/ -- Support a daily episode: https://MorningMindsetMedia.com/daily-sponsor/ -- Give one-time: https://give.cornerstone.cc/careygreen -- Venmo: https://venmo.com/CareyNGreen  ➖➖➖➖➖➖➖➖➖➖ NON-ENGLISH VERSIONS OF THIS PODCAST: SPANISH version: https://MorningMindsetMedia.com/Spanish CHINESE version: https://MorningMindsetMedia.com/Chinese  ➖➖➖➖➖➖➖➖➖➖ CONTACT: Carey@careygreen.com  ➖➖➖➖➖➖➖➖➖➖ THEME MUSIC: “King’s Trailer” – Creative Commons 0 | Provided by https://freepd.com/ To become a follower of Jesus, visit: https://MorningMindsetMedia.com/Jesus  ➖➖➖➖➖➖➖➖➖➖ ⇒ TODAY'S DAILY SPONSOR: Today’s episode is financially supported by Theo and Laura -- We have been blessed by the podcasts over the last few years. You can sponsor a daily episode of the Morning Mindset too, by going to https://MorningMindsetMedia.com/DailySponsor ➖➖➖➖➖➖➖➖➖➖ TODAY'S SCRIPTURE: Mark 3:14–19 - And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach [15] and have authority to cast out demons. [16] He appointed the twelve: Simon (to whom he gave the name Peter); [17] James the son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder); [18] Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot, [19] and Judas Iscariot, who betrayed him. (ESV) ➖➖➖➖➖➖➖➖➖➖ FINANCIALLY SUPPORT THE MORNING MINDSET: (not tax-deductible) -- Become a monthly partner: https://mm-gfk-partners.supercast.com/ -- Support a daily episode: https://MorningMindsetMedia.com/daily-sponsor/ -- Give one-time: https://give.cornerstone.cc/careygreen -- Venmo: https://venmo.com/CareyNGreen  ➖➖➖➖➖➖➖➖➖➖ NON-ENGLISH VERSIONS OF THIS PODCAST: SPANISH version: https://MorningMindsetMedia.com/Spanish CHINESE version: https://MorningMindsetMedia.com/Chinese  ➖➖➖➖➖➖➖➖➖➖ CONTACT: Carey@careygreen.com  ➖➖➖➖➖➖➖➖➖➖ THEME MUSIC: “King’s Trailer” – Creative Commons 0 | Provided by https://freepd.com/

In this episode of the National Crawford Roundtable podcast the guys discuss the latest with Iran. Is it possible to effectively negotiate with fanatical terrorist zealots willing to die for Allah? If not, where does that leave the U.S. on issues like once and for all ending nuclear aspirations, fully opening the Strait of Hormuz and Regime change? How will this affect Trump, the midterms, the World economy and National Security if one or all don't happen?

Welcome to Day 2839 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2839 – "The Twelve" and Their Marching Orders – Luke 6:12-49 Wisdom-Trek Podcast Script - Day 2839 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2839 of our trek. The purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Each Tuesday, I will share the messages I have delivered at Putnam Congregational Church this year. This is the sixteenth message in a year-long series covering the Good News as narrated by Luke. Today's message covers Luke six, verses twelve through forty-nine, and is titled “"The Twelve" and Their Marching Orders” . I pray it will be a conduit for learning and encouragement for you. Putnam Church Message – 03/15/2026 Luke's Account of the Good News - “The Twelve and Their Marching Orders”   Last week, we continued our study of the ministry of Jesus Christ with a message titled “The Defiant Messiah.”  We learned that He is not defiant against the Father. He is defiant against anything that misrepresents the Father. Today, we continue with the sixteenth message in Luke's narrative of the Good News of Jesus Christ in a message titled “The Twelve and Their Marching Orders.”  Our Core verses for this week are Luke 6:12-49, found on page 1600 of your Pew Bibles.  The Twelve Apostles 12 One of those days Jesus went out to a mountainside to pray, and spent the night praying to God. 13 When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles: 14 Simon (whom he named Peter), his brother Andrew, James, John, Philip, Bartholomew, 15 Matthew, Thomas, James son of Alphaeus, Simon who was called the Zealot, 16 Judas son of James, and Judas Iscariot, who became a traitor. Blessings and Woes 17 He went down with them and stood on a level place. A large crowd of his disciples was there and a great number of people from all over Judea, from Jerusalem, and from the coastal region around Tyre and Sidon, 18 who had come to hear him and to be healed of their diseases. Those troubled by impure spirits were cured, 19 and the people all tried to touch him, because power was coming from him and healing them all. 20 Looking at his disciples, he said: “Blessed are you who are poor, for yours is the kingdom of God. 21 Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. 22 Blessed are you when people hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. 23 “Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their ancestors treated the prophets. 24 “But woe to you who are rich, for you have already received your comfort. 25 Woe to you who are well fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep. 26 Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets. Love for Enemies 27 “But to you who are listening I say: Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 If someone slaps you on one cheek, turn to them the other also. If someone takes your coat, do not withhold your shirt from them. 30 Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. 31 Do to others as you would have them do to you. 32 “If you love those who love you, what credit is that to you? Even sinners love those who love them. 33 And if you do good to those who are good to you, what credit is that to you? Even sinners do that. 34 And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full. 35 But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked. 36 Be merciful, just as your Father is merciful. Judging Others 37 “Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. 38 Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.” 39 He also told them this parable: “Can the blind lead the blind? Will they not both fall into a pit? 40 The student is not above the teacher, but everyone who is fully trained will be like their teacher. 41 “Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? 42 How can you say to your brother, ‘Brother, let me take the speck out of your eye,' when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother's eye. A Tree and Its Fruit 43 “No good tree bears bad fruit, nor does a bad tree bear good fruit. 44 Each tree is recognized by its own fruit. People do not pick figs from thornbushes, or grapes from briers. 45 A good man brings good things out of the good stored up in his heart, and an evil man brings evil things out of the evil stored up in his heart. For the mouth speaks what the heart is full of. The Wise and Foolish Builders 46 “Why do you call me, ‘Lord, Lord,' and do not do what I say? 47 As for everyone who comes to me and hears my words and puts them into practice, I will show you what they are like. 48 They are like a man building a house, who dug down deep and laid the foundation on rock. When a flood came, the torrent struck that house but could not shake it, because it was well built. 49 But the one who hears my words and does not put them into practice is like a man who built a house on the ground without a foundation. The moment the torrent struck that house, it collapsed and its destruction was complete.”     Opening Prayer Father, thank You for Your Word and for the Lord Jesus Christ, who not only saves us but teaches us how to live as citizens of His kingdom. Open our minds to understand, soften our hearts to receive, and strengthen our wills to obey. Teach us what real discipleship looks like. Guard us from being hearers only and make us doers of Your Word. In Jesus' name, amen. Introduction For a number of years, “discipleship” became a kind of Christian buzzword. Conferences were built around it. Books were written about it. Churches made programs for it. Seminar speakers diagrammed it on whiteboards and filled binders with methods for it. And some of that was very good. Many believers can look back and say, “Somebody poured into me. Somebody noticed me. Somebody taught me not just Bible facts, but how to walk with Christ.”  That is a beautiful thing. For me, that would be primarily my parents. But discipleship did not begin in the 1970s. It did not begin in a seminar notebook. It did not begin in a curriculum. It began in the heart of Jesus. And when we come to Luke 6:12–49, we see something crucial: Jesus did not merely gather crowds. / He made disciples. / And He did not merely make disciples in general. / He first chose twelve men, and then He began to shape them for mission. / One thing we don't want to miss as we focus today on the twelve is that there were many others who traveled with Jesus during His ministry, including several women, who assisted in funding the ministry. That matters, because crowds are impressed by miracles,...

Join Lionel on "The Other Side of Midnight" for an unfiltered, wide-ranging ride through space, society, and the absurdities of the legal system. In this episode, Lionel dives into the real reason NASA's Artemis program is heading to the far side of the moon and explores the high-energy radiation risks of the Van Allen belts. Back on Earth, things get even weirder as Lionel breaks down the bizarre arrest of a political protester in a penis costume, tears apart vague loitering and "prowling" statutes, and explores New York's surprising equal-protection topless laws. From declaring himself a First Amendment zealot and railing against "Facebook jail" to fielding late-night caller debates about America's collective loss of sanity, it is an entertaining, unpredictable hour of talk radio where absolutely no topic is off-limits. Learn more about your ad choices. Visit megaphone.fm/adchoices

Send us Fan MailJanuary 16, 2021Dr. Bart Ehrman.  Why do we suffer?  The canonical gospels.  Who wrote them?  When?  Quelle (source).  Problems of translation such as "logos".  Meaning of Messiah.  Gospels as credos, not historical records.  No record of Jesus in documents written in the 1st century.  James, brother of Jesus, was the first "pope";  he was Jewish, not Christian.Dr. Robert Wright:  A History of God.  Starting with spiritual origins with hunter-gatherers. Reassurance of survival especially on a planet where volcanoes, earthquakes, and famines threaten survival.  The idea of fairness--does it pre-date religion?  God--a concept to discourage theft.  Polytheism--monolatry--monotheism, a transition during Israelite history.  Polytheism and monolatry encourage peaceful trade and discourage wars.  Monotheism encourages warlike behaviors.Emperor Constantine.  Not really a Christian himself but encouraged it to tighten control over the Roman Empire.Dr. Reza Aslan.  "Zealot, the Life and Times of Jesus of Nazareth".  See highly cringeworthy Lauren Greene-Aslan interview on Youtube.  He has chosen history over theology.  10 facts that I learned from the book, Zealot.Again, ignore the statements about the bars.  I am making the bars here in France from chocolate made in the village of Lakota.  If you want some bars, please contact me.Thanks.  Tom Support the showWrite to me at  twneuhaus@gmail.comTo learn more, visit  http://www.projecthopeandfairness.org

You have almost certainly seen the image in today's episode artwork before. It is a family portrait showing Maximilian, his first wife Marie of Burgundy, his son, Philip the Handsome and three children. When Bernhard Strigel painted this image in around the year 1516, Philip the Handsome was already dead for 10 years and Marie of Burgundy had gone more than 30 years before. Then there are the inscriptions over the heads of these well-known and easily identifiable figures. There is a lot of Habsburg chin on show here. But they do not describe Maximilian as emperor, but as Cleophas, blood brother of Joseph, husband of the divine Virgin Mary, Marie of Burgundy is Mary Cleophas, sister of the Virgin Mary, and Philip the Handsome as James the Lesser, apostle and son of the other two. Two of the three little boys are named as Joseph the Just and Simon the Zealot, the cousin of the lord. Who are these saints? Well they do appear in the bible, so they are real, but in very minor roles. One of them was even rejected as an apostle. But they do have something special, they are Jesus' aunt, uncle, nephews and cousin. And since he had died without offspring, his heirs. So this is a picture about succession and inheritance, not necessarily about family love.Ok, making the emperor the brother in law of Joseph is quite odd already, but let's talk about the three children. They were all alive when this picture was painted and roughly the age they are depicted as. The one in the middle is Charles, the future emperor Charles V. And the little boy cuddling up to Maximilian is his brother Ferdinand, the future emperor Ferdinand I., again identified as holy nephew and cousin. But who is the third child? Well, that is Louis, the future king Louis II of Hungary and Bohemia, son of king Vladislav II and his French wife Anne de Foix. So no close blood relation. What does he do in one of the most famous Habsburg family portraits? It must have something to do with succession and inheritance.That is indeed what we are going to talk about today. Little Louis will be the key to the creation of the Austro-Hungarian Empire, this agglomeration of lands centered around Austria, Czechia and Hungary that stayed or was made to stay together for nearly 400 years.The music for the show is Flute Sonata in E-flat major, H.545 by Carl Phillip Emmanuel Bach (or some claim it as BWV 1031 Johann Sebastian Bach) performed and arranged by Michel Rondeau under Common Creative Licence 3.0.As always:Homepage with maps, photos, transcripts and blog: www.historyofthegermans.comIf you wish to support the show go to: Support • History of the Germans PodcastFor do it yourself merchandise go to: Merchandise • History of the Germans PodcastFacebook: @HOTGPod Threads: @history_of_the_germans_podcastBluesky: @hotgpod.bsky.socialInstagram: history_of_the_germansTwitter: @germanshistoryTo make it easier for you to share the podcast, I have created separate playlists for some of the seasons that are set up as individual podcasts. they have the exact same episodes as in the History of the Germans, but they may be a helpful device for those who want to concentrate on only one season.So far I have:The OttoniansSalian Emperors and Investiture ControversyFredrick Barbarossa and Early HohenstaufenFrederick II Stupor MundiSaxony and Eastward ExpansionThe Hanseatic LeagueThe Teutonic KnightsThe Holy Roman Empire 1250-1356The Reformation before the ReformationThe Empire in the 15th centuryThe Fall and Rise of the Habsburgs

https://wels2.blob.core.windows.net/daily-devotions/20260402dev.mp3 Listen to Devotion After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him. John 13:5 Your King Serves You There was supposed to be a servant there. Before the start of the Passover Feast, a servant should have taken water and washed the participants’ feet. But as Jesus and his disciples prepared to remember God's deliverance of his people from slavery in Egypt, the servant was missing. So, who would serve? Maybe Peter would take the initiative. He often was the first to act. Perhaps John, who was very close to Jesus, would sense what needed to be done, take up the basin of water and get to work. Or perhaps it should be one of the lesser disciples—the ones whose names we don’t know as well—maybe scrubbing feet would be a fitting job for “the other” James, or Thaddeus, or Simon the Zealot. But no one was willing to take on the task. It was Jesus who took off his outer cloak, pushed up his sleeves, and went to work. Bowing before each of those disciples, he poured water over their feet and scrubbed them clean, drying them with a towel he had wrapped around his waist—12 disciples, 24 feet, 120 toes, all scrubbed clean by Jesus. Like the disciples, we too often prefer to be served rather than to serve. Having my feet washed by someone else sounds pleasant. Washing the feet of others doesn’t sound very nice at all. Sinful self-centeredness keeps us from seeing or desiring the opportunity to serve others, and by so doing, serving our Savior as well. But not our Jesus. Without a shred of self-centeredness, the very next day, he would have his outer cloak removed and go to work once again by volunteering his life on the cross for fallen humanity. And through that sacrifice, he has cleansed not just our feet, but our lives, our hearts, our souls for all eternity. Prayer: Lord Jesus, thank you for showing me your love in washing your disciples’ feet and washing away my sins. Help me serve you and others with a grateful heart. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

“Do Catholics Worship the Same God as Muslims?” This question opens a discussion on the relationship between Catholicism and Islam, addressing key points such as the three essential things Catholics should know about Islam and how Muslims perceive salvation. The conversation also touches on whether Catholics and Muslims worship the same God and how interfaith marriages can work, particularly regarding baptism for children. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 02:00 – Three things Catholics should know about Islam. 12:23 – How does someone know they are saved in Islam? Why does Islam reject the Trinity if they claim to worship the same God as Christians? 16:24 – How do we answer the question from Muslims, if we actually believe Jesus rose from the dead? 21:06 – Do Catholics worship the same God as Muslims? 29:00 – If a Muslim man can marry a Catholic woman, how do they support each other? Can their kids be baptized Catholic? 34:48 – How do we argue for the Trinity to our Muslim son-in-law? He says the Quran is more true to the original than the bible because there are so many versions of the bible. How do I respond? 43:52 – What are your thoughts on Zealot by Reza Aslen? What’s a contrary book that would debunk it? 47:04 – How do we respond when Muslims dismiss Mohammed consummating his marriage with a 9 year old by claiming Mary was only 14 when she was pregnant?

Dave, Bill and Carmen sit down with Dallas and Amanda Jenkins from The Chosen, joined by Carmen's mom, Mohair, their “number one fan,” who brings questions. Dallas discusses the show’s goal of portraying Jesus and the disciples with authenticity and everyday humanity, avoiding distant or overly formal portrayals, and explains how the project grew from crowdfunding while reminding himself it’s “not my job to feed the 5,000,” referencing five loaves and two fish. They talk about challenges in writing Jesus, including making scriptural dialogue feel like natural conversation and ensuring non-scriptural scenes remain true to character and intent with scholarly checks. Dallas explains choices like linking Simon the Zealot to the Bethesda story and portraying Matthew as being on the spectrum as plausible character work. Amanda shares how companion Bible studies and devotionals were created to draw viewers into scripture, noting The Chosen’s impact on Bible engagement and its reach among nonbelievers, and both share favorite scenes. Connect with us: The Morning Cruise on Instagram The JOY FM YouTube Listen Live: https://www.thejoyfm.com/

Audio Recording Sermon OutlineSpeaker: Tim CraigSermon Series: Retreat 2026Matthew 9:35-10:15 (NIV)35 Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness. 36 When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. 37 Then he said to his disciples, “The harvest is plentiful but the workers are few. 38 Ask the Lord of the harvest, therefore, to send out workers into his harvest field.”10:1 Jesus called his twelve disciples to him and gave them authority to drive out impure spirits and to heal every disease and sickness.2 These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4 Simon the Zealot and Judas Iscariot, who betrayed him.5 These twelve Jesus sent out with the following instructions: “Do not go among the Gentiles or enter any town of the Samaritans. 6 Go rather to the lost sheep of Israel. 7 As you go, proclaim this message: ‘The kingdom of heaven has come near.' 8 Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received; freely give.9 “Do not get any gold or silver or copper to take with you in your belts— 10 no bag for the journey or extra shirt or sandals or a staff, for the worker is worth his keep. 11 Whatever town or village you enter, search there for some worthy person and stay at their house until you leave. 12 As you enter the home, give it your greeting. 13 If the home is deserving, let your peace rest on it; if it is not, let your peace return to you. 14 If anyone will not welcome you or listen to your words, leave that home or town and shake the dust off your feet. 15 Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town.Prayer of ConfessionAlmighty and most merciful Father; we have erred and strayed from your ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have left undone those things that we ought to have done; and we have done those things that we ought not to have done; and there is no health in us. O Lord, have mercy upon us. And grant, O most merciful Father, for your Son Jesus Christ's sake, that we may hereafter live a godly and righteous life, to the glory of your holy name. Amen.

Audio Recording Sermon OutlineSpeaker: Tim CraigSermon Series: Retreat 2026Matthew 9:35-10:15 (NIV)35 Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness. 36 When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. 37 Then he said to his disciples, “The harvest is plentiful but the workers are few. 38 Ask the Lord of the harvest, therefore, to send out workers into his harvest field.”10:1 Jesus called his twelve disciples to him and gave them authority to drive out impure spirits and to heal every disease and sickness.2 These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4 Simon the Zealot and Judas Iscariot, who betrayed him.5 These twelve Jesus sent out with the following instructions: “Do not go among the Gentiles or enter any town of the Samaritans. 6 Go rather to the lost sheep of Israel. 7 As you go, proclaim this message: ‘The kingdom of heaven has come near.' 8 Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received; freely give.9 “Do not get any gold or silver or copper to take with you in your belts— 10 no bag for the journey or extra shirt or sandals or a staff, for the worker is worth his keep. 11 Whatever town or village you enter, search there for some worthy person and stay at their house until you leave. 12 As you enter the home, give it your greeting. 13 If the home is deserving, let your peace rest on it; if it is not, let your peace return to you. 14 If anyone will not welcome you or listen to your words, leave that home or town and shake the dust off your feet. 15 Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town.Prayer of ConfessionAlmighty and most merciful Father; we have erred and strayed from your ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have left undone those things that we ought to have done; and we have done those things that we ought not to have done; and there is no health in us. O Lord, have mercy upon us. And grant, O most merciful Father, for your Son Jesus Christ's sake, that we may hereafter live a godly and righteous life, to the glory of your holy name. Amen.

YouTube Versionhttps://youtu.be/40ynAPL1WoE Connect w/ us on Discord! https://discord.gg/8FmrT9Drvu Join the Faithful for bonus episodes! https://lsgmedia.net/product/membership-options/ Acknowledgements Floyd Frye (Intro/Outro Voice): https://www.tiktok.com/@floydfrye George C Music (Music): https://www.youtube.com/@GeorgeCMusic  

Members of a Jewish political movement during the time of Jesus who sought to incite the people of Judea to rebel against the Roman Empire and expel it from the Land of Israel by force of arms. Were the Zealots patriots or terrorists? E185. Books about the Zealots available at https://amzn.to/3YfzTZR How Jesus Became Christian by Barrie Wilson at https://amzn.to/3DyFfbA From Jesus to Christianity by L. Michael White at https://amzn.to/4008FpD Other books by L. Michael White available at https://amzn.to/400ofSm ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Sources: From Jesus to Christianity by L. Michael White (‎ St. Martin's Griffin, 2009); How Jesus Became Christian by Barrie Wilson (HarperOne, 2005).See omnystudio.com/listener for privacy information.

This sermon explores Jesus' teaching in the Sermon on the Mount regarding righteousness and the law. Pastor Chris addresses two opposing extremes in approaching God's law: legalism (rule-following to earn salvation) and minimalism (rule-avoiding, believing love covers everything). Using the examples of Matthew the tax collector and Simon the Zealot as representatives of these extremes, the message reveals that Jesus confronts both positions. The core truth is that no one can achieve righteousness through their own efforts, yet Jesus doesn't lower the standard—He fulfills it. The sermon emphasizes that salvation comes not through our righteousness but through Christ's "alien righteousness" given to us. This free but costly grace then produces in believers a genuine desire for holy living, not to earn God's love but as a response to having received it.

Was the Apostle Paul a Slave? | Dr. Mark Fairchild on Paul's Early Life as Saul the ZealotWas Paul once a slave? If so, how did his early life shape his theology, mission, and message? In this compelling episode of the Bible and Theology Matters podcast, Dr. Paul Weaver sits down with Dr. Mark Fairchild to discuss his groundbreaking book, Paul's Enslavement: The Early Life of Saul the Zealot. Together, they explore the provocative thesis that the Apostle Paul may have been a former slave—and how that possibility sheds powerful new light on his language of slavery, freedom, adoption, redemption, and identity in Christ.Dr. Fairchild draws from the Book of Acts, Paul's letters (especially Galatians), early church tradition from Jerome, and the historical writings of Josephus to examine:-Paul's Roman citizenship and how slaves could receive citizenship through-manumission -The “Synagogue of the Freedmen” in Acts 6-The meaning of stigmata in Galatians 6:17-Honor, shame, and status in the first-century Mediterranean world-How slavery differed from modern conceptions of 16th–19th century chattel slavery-Why does Paul use slavery and adoption language more than any other New Testament writer -How Saul's zealotry transformed after his encounter with Christ on the Damascus RoadThis conversation also explores Paul's rabbinic training under Gamaliel, his intense persecution of the early church, and how his radical conversion reshaped his understanding of identity, freedom, and gospel ministry.If you want deeper insight into:-The historical Paul: First-century slavery in the Roman world-The background of Galatians: Paul's theology of freedom and redemption-How archaeology and ancient sources illuminate Scripture…you won't want to miss this episode. Dr. Fairchild also discusses his extensive research in Turkey (ancient Asia Minor) and his work on Paul's “unknown years” in Cilicia. This episode is hosted by Dr. Paul Weaver, Associate Professor of Bible Exposition at Dallas Theological Seminary and host of the Bible and Theology Matters podcast.

TEENAGE ZEALOTS AND THE TRAUMA OF VIOLENCE Colleague Tanya Branigan. Branigan details the memories of Yu Xiangzhen, a former Red Guard who attended Mao's first mass rally in August 1966. Mao encouraged youth to destroy "the four olds," sparking widespread violence against cultural artifacts and people. While traveling the country to spread revolution, Yu witnessed a sports court filled with corpses beaten to death by Red Guards, a memory that remains visceral. Despite such horror, some recall the era with nostalgia, remembering the freedom of free train travel and the intoxication of holding authority over adults during a break from strict social discipline. TANYA BRANIGAN NUMBER 31905 SHANGHAI POSTCARD

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In this episode, Nick talks about ​​Zohran the Zealot, Suicide By Cop in Seattle, Cinnabon Employee Fired, College Football and A Weird Dog Show! Watch Nick on the FREE RUMBLE LIVE LINEUP at 6pm ET https://rumble.com/TheNickDiPaoloShow MERCH SALE! From now until December 10 th get 20% off Everything in our store. So grab some mugs, winter hats, hoodies, long sleeve shirts, stickers etc. from our store! https://shop.nickdip.com/ HOLIDAY VIDEO FROM ME – Send someone a personal holiday greeting from me! Go to https://shoutout.us/nickdipaolo or www.cameo.com/nickdipaolo and order one in time for Christmas. SOCIALS/COMEDY- Follow me on Socials or Stream some of my Comedy - https://nickdipaolo.komi.io/